Lukas 1:22
Konteks1:22 When 1 he came out, he was not able to speak to them. They 2 realized that he had seen a vision 3 in the holy place, 4 because 5 he was making signs to them and remained unable to speak. 6
Lukas 3:8
Konteks3:8 Therefore produce 7 fruit 8 that proves your repentance, and don’t begin to say 9 to yourselves, ‘We have Abraham as our father.’ 10 For I tell you that God can raise up children for Abraham from these stones! 11
Lukas 3:16
Konteks3:16 John answered them all, 12 “I baptize you with water, 13 but one more powerful than I am is coming – I am not worthy 14 to untie the strap 15 of his sandals. He will baptize you with the Holy Spirit and fire. 16
Lukas 4:25
Konteks4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, 17 when the sky 18 was shut up three and a half years, and 19 there was a great famine over all the land.
Lukas 5:17
Konteks5:17 Now on 20 one of those days, while he was teaching, there were Pharisees 21 and teachers of the law 22 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 23 and the power of the Lord was with him 24 to heal.
Lukas 10:30
Konteks10:30 Jesus replied, 25 “A man was going down 26 from Jerusalem 27 to Jericho, 28 and fell into the hands of robbers, who stripped him, beat 29 him up, and went off, leaving him half dead. 30
Lukas 11:8
Konteks11:8 I tell you, even though the man inside 31 will not get up and give him anything because he is his friend, yet because of the first man’s 32 sheer persistence 33 he will get up and give him whatever he needs.
Lukas 11:29
Konteks11:29 As 34 the crowds were increasing, Jesus 35 began to say, “This generation is a wicked generation; it looks for a sign, 36 but no sign will be given to it except the sign of Jonah. 37
Lukas 19:8
Konteks19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give 38 to the poor, and if 39 I have cheated anyone of anything, I am paying back four times as much!”
[1:22] 1 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 2 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 3 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 4 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 5 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 6 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[3:8] 7 tn The verb here is ποιέω (poiew; see v. 4).
[3:8] 8 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).
[3:8] 9 tn In other words, “do not even begin to think this.”
[3:8] 10 sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.
[3:8] 11 sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.
[3:16] 12 tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[3:16] 13 tc A few
[3:16] 14 tn Grk “of whom I am not worthy.”
[3:16] sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!
[3:16] 15 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
[3:16] 16 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
[4:25] 17 sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.
[4:25] 18 tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.
[4:25] 19 tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).
[5:17] 20 tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:17] 21 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:17] 22 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
[5:17] 23 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
[5:17] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:17] 24 tc Most
[10:30] 25 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
[10:30] 26 sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
[10:30] 27 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:30] 28 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:30] 29 tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[10:30] 30 sn That is, in a state between life and death; severely wounded.
[11:8] 31 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 32 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 33 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
[11:29] 34 tn Here δέ (de) has not been translated.
[11:29] 35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:29] 36 sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.
[11:29] 37 sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.
[19:8] 38 sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).
[19:8] 39 tn This is a first class condition in the Greek text. It virtually confesses fraud.
