Lukas 9:41
Konteks9:41 Jesus answered, 1 “You 2 unbelieving 3 and perverse generation! How much longer 4 must I be with you and endure 5 you? 6 Bring your son here.”
Lukas 21:8
Konteks21:8 He 7 said, “Watch out 8 that you are not misled. For many will come in my name, saying, ‘I am he,’ 9 and, ‘The time is near.’ Do not follow them!
Lukas 23:2
Konteks23:2 They 10 began to accuse 11 him, saying, “We found this man subverting 12 our nation, forbidding 13 us to pay the tribute tax 14 to Caesar 15 and claiming that he himself is Christ, 16 a king.”
Lukas 19:10
Konteks19:10 For the Son of Man came 17 to seek and to save the lost.”
Lukas 23:14
Konteks23:14 and said to them, “You brought me this man as one who was misleading 18 the people. When I examined him before you, I 19 did not find this man guilty 20 of anything you accused him of doing.
Lukas 15:3-4
Konteks15:3 So 21 Jesus 22 told them 23 this parable: 24 15:4 “Which one 25 of you, if he has a hundred 26 sheep and loses one of them, would not leave the ninety-nine in the open pasture 27 and go look for 28 the one that is lost until he finds it? 29
Lukas 17:1-2
Konteks17:1 Jesus 30 said to his disciples, “Stumbling blocks are sure to come, but woe 31 to the one through whom they come! 17:2 It would be better for him to have a millstone 32 tied around his neck and be thrown into the sea 33 than for him to cause one of these little ones to sin. 34
[9:41] 1 tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.
[9:41] 2 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
[9:41] sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
[9:41] 5 tn Or “and put up with.” See Num 11:12; Isa 46:4.
[9:41] 6 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
[21:8] 7 tn Here δέ (de) has not been translated.
[21:8] 9 tn That is, “I am the Messiah.”
[23:2] 10 tn Here δέ (de) has not been translated.
[23:2] 11 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
[23:2] 12 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
[23:2] 13 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
[23:2] 14 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[23:2] 15 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 16 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:2] sn See the note on Christ in 2:11.
[19:10] 17 sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.
[23:14] 18 tn This term also appears in v. 2.
[23:14] 19 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 20 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[15:3] 21 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.
[15:3] 22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:3] 23 sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.
[15:3] 24 tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[15:4] 25 tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
[15:4] 26 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
[15:4] 27 tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.
[15:4] 28 tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.
[15:4] 29 sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
[17:1] 30 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[17:1] 31 sn See Luke 6:24-26.
[17:2] 32 tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).
[17:2] sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
[17:2] 33 tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”
[17:2] 34 tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.
