Lukas 2:34
Konteks2:34 Then 1 Simeon blessed them and said to his mother Mary, “Listen carefully: 2 This child 3 is destined to be the cause of the falling and rising 4 of many in Israel and to be a sign that will be rejected. 5
Lukas 4:19
Konteks4:19 to proclaim the year 6 of the Lord’s favor.” 7
Lukas 5:17
Konteks5:17 Now on 8 one of those days, while he was teaching, there were Pharisees 9 and teachers of the law 10 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 11 and the power of the Lord was with him 12 to heal.
Lukas 5:28
Konteks5:28 And he got up and followed him, leaving everything 13 behind. 14
Lukas 12:58
Konteks12:58 As you are going with your accuser before the magistrate, 15 make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, 16 and the officer throw you into prison.
Lukas 18:37
Konteks18:37 They 17 told him, “Jesus the Nazarene is passing by.”
Lukas 20:4
Konteks20:4 John’s baptism 18 – was it from heaven or from people?” 19
Lukas 23:17
Konteks23:17 [[EMPTY]] 20
[2:34] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[2:34] 3 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
[2:34] 4 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
[2:34] 5 tn Grk “and for a sign of contradiction.”
[4:19] 6 sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
[4:19] 7 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
[5:17] 8 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] 9 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] 10 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] 11 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] 12 tc Most
[5:28] 13 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 14 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
[12:58] 15 sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
[12:58] 16 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
[18:37] 17 tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.
[20:4] 18 sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.
[20:4] 19 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[20:4] sn The question is whether John’s ministry was of divine or human origin.
[23:17] 20 tc Many of the best