Lukas 2:21
Konteks2:21 At 1 the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel 2 before he was conceived in the womb.
Lukas 5:27
Konteks5:27 After 3 this, Jesus 4 went out and saw a tax collector 5 named Levi 6 sitting at the tax booth. 7 “Follow me,” 8 he said to him.
Lukas 7:21
Konteks7:21 At that very time 9 Jesus 10 cured many people of diseases, sicknesses, 11 and evil spirits, and granted 12 sight to many who were blind.
Lukas 8:1
Konteks8:1 Some time 13 afterward 14 he went on through towns 15 and villages, preaching and proclaiming the good news 16 of the kingdom of God. 17 The 18 twelve were with him,
Lukas 10:1
Konteks10:1 After this 19 the Lord appointed seventy-two 20 others and sent them on ahead of him two by two into every town 21 and place where he himself was about to go.
Lukas 13:31
Konteks13:31 At that time, 22 some Pharisees 23 came up and said to Jesus, 24 “Get away from here, 25 because Herod 26 wants to kill you.”
Lukas 19:5
Konteks19:5 And when Jesus came to that place, he looked up 27 and said to him, “Zacchaeus, come down quickly, 28 because I must 29 stay at your house today.” 30
[2:21] 1 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
[2:21] 2 sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.
[5:27] 3 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 4 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 5 sn See the note on tax collectors in 3:12.
[5:27] 6 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
[5:27] 7 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[5:27] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[5:27] 8 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[7:21] 9 tn Grk “In that hour.”
[7:21] 10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 11 tn Grk “and sicknesses,” 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.
[7:21] 12 tn Or “and bestowed (sight) on.”
[8:1] 13 tn Grk “And it happened that some time.” 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.
[8:1] 14 tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
[8:1] 16 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
[8:1] 17 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[8:1] 18 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:1] 19 tn Grk “And after these things.” Here δέ (de) has not been translated.
[10:1] 20 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
[13:31] 22 tn Grk “At that very hour.”
[13:31] 23 sn See the note on Pharisees in 5:17.
[13:31] 24 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:31] 25 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
[13:31] 26 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[19:5] 27 tc Most
[19:5] 28 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
[19:5] 29 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
[19:5] 30 sn On today here and in v. 9, see the note on today in 2:11.
