Lukas 1:7
Konteks1:7 But they did not have a child, because Elizabeth was barren, 1 and they were both very old. 2
Lukas 4:32
Konteks4:32 They 3 were amazed 4 at his teaching, because he spoke 5 with authority. 6
Lukas 4:44
Konteks4:44 So 7 he continued to preach in the synagogues of Judea. 8
Lukas 9:21
Konteks9:21 But he forcefully commanded 9 them not to tell this to anyone, 10
Lukas 15:3
Konteks15:3 So 11 Jesus 12 told them 13 this parable: 14
Lukas 22:14
Konteks22:14 Now 15 when the hour came, Jesus 16 took his place at the table 17 and the apostles joined 18 him.
[1:7] 1 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
[1:7] 2 tn Grk “were both advanced in days” (an idiom for old age).
[4:32] 3 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:32] 4 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
[4:32] 5 tn Grk “because his word was.”
[4:32] 6 sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[4:44] 7 tn Here καί (kai) has been translated as “so” to indicate the summarization.
[4:44] 8 tc Most
[9:21] 9 tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.
[9:21] 10 sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.
[15:3] 11 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] 12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:3] 13 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] 14 tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[22:14] 15 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:14] 16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:14] 17 tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
. [