Lukas 4:38
Konteks4:38 After Jesus left 1 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 2 to help her. 3
Lukas 4:41
Konteks4:41 Demons also came out 4 of many, crying out, 5 “You are the Son of God!” 6 But he rebuked 7 them, and would not allow them to speak, 8 because they knew that he was the Christ. 9
Lukas 7:16
Konteks7:16 Fear 10 seized them all, and they began to glorify 11 God, saying, “A great prophet 12 has appeared 13 among us!” and “God has come to help 14 his people!”
Lukas 7:32
Konteks7:32 They are like children sitting in the marketplace and calling out to one another, 15
‘We played the flute for you, yet you did not dance; 16
we wailed in mourning, 17 yet you did not weep.’
Lukas 9:36
Konteks9:36 After 18 the voice had spoken, Jesus was found alone. So 19 they kept silent and told no one 20 at that time 21 anything of what they had seen.
Lukas 12:24
Konteks12:24 Consider the ravens: 22 They do not sow or reap, they have no storeroom or barn, yet God feeds 23 them. How much more valuable are you than the birds!
Lukas 20:17
Konteks20:17 But Jesus 24 looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? 25
Lukas 20:20
Konteks20:20 Then 26 they watched him carefully and sent spies who pretended to be sincere. 27 They wanted to take advantage of what he might say 28 so that they could deliver him up to the authority and jurisdiction 29 of the governor.
Lukas 22:36
Konteks22:36 He said to them, “But now, the one who 30 has a money bag must take it, and likewise a traveler’s bag 31 too. And the one who has no sword must sell his cloak and buy one.
Lukas 23:34
Konteks23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] 32 Then 33 they threw dice 34 to divide his clothes. 35
Lukas 24:18
Konteks24:18 Then one of them, named Cleopas, answered him, 36 “Are you the only visitor to Jerusalem who doesn’t know 37 the things that have happened there 38 in these days?”
[4:38] 1 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
[4:38] 2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 3 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
[4:41] 4 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 5 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 6 tc Most
[4:41] 7 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
[4:41] 8 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
[4:41] 9 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:41] sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
[7:16] 10 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
[7:16] 11 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 12 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.
[7:16] 14 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
[7:32] 15 tn Grk “They are like children sitting…and calling out…who say.”
[7:32] 16 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
[7:32] 17 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
[9:36] 18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:36] 19 tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.
[9:36] 20 sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.
[9:36] 21 tn Grk “in those days.”
[12:24] 22 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.
[12:24] 23 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
[20:17] 24 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 25 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[20:17] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[20:20] 26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 27 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 28 tn Grk “so that they might catch him in some word.”
[20:20] 29 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[22:36] 30 tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.
[22:36] 31 tn Or possibly “beggar’s bag” (L&N 6.145).
[23:34] 32 tc Many important
[23:34] 33 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 34 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
[23:34] 35 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[24:18] 36 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
[24:18] 37 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.
[24:18] 38 tn Grk “in it” (referring to the city of Jerusalem).
