Luke 1:18

1:18 Zechariah ¹  said to the angel, “How can I be sure of this? ²  For I am an old man, and my wife is old as well.” ³ 

Luke 4:6

4:6 And he ⁴  said to him, “To you ⁵  I will grant this whole realm ⁶  – and the glory that goes along with it, ⁷  for it has been relinquished ⁸  to me, and I can give it to anyone I wish.

Luke 5:32

5:32 I have not come ⁹  to call the righteous, but sinners to repentance.” ¹⁰ 

Luke 11:7

11:7 Then ¹¹  he will reply ¹²  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ¹³  I cannot get up and give you anything.’ ¹⁴ 

Luke 14:18

14:18 But one after another they all ¹⁵  began to make excuses. ¹⁶  The first said to him, ‘I have bought a field, ¹⁷  and I must go out and see it. Please excuse me.’ ¹⁸ 

Luke 17:8

17:8 Won’t ¹⁹  the master ²⁰  instead say to him, ‘Get my dinner ready, and make yourself ready ²¹  to serve me while ²²  I eat and drink. Then ²³  you may eat and drink’?

Luke 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²⁴  to the poor, and if ²⁵  I have cheated anyone of anything, I am paying back four times as much!”

Luke 20:22

20:22 Is it right ²⁶  for us to pay the tribute tax ²⁷  to Caesar ²⁸  or not?”

Luke 22:68

22:68 and if ²⁹  I ask you, you will not ³⁰  answer.

[1:18]  ¹ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ² tn Grk “How will I know this?”

[1:18]  ³ tn Grk “is advanced in days” (an idiom for old age).

[4:6]  ⁴ tn Grk “And the devil.”

[4:6]  ⁵ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁶ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁷ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁸ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[5:32]  ⁷ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ⁸ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[11:7]  ¹⁰ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ¹¹ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ¹² tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ¹³ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[14:18]  ¹³ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ¹⁴ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ¹⁵ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ¹⁶ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[17:8]  ¹⁶ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ¹⁷ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ¹⁸ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ¹⁹ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ²⁰ tn Grk “after these things.”

[19:8]  ¹⁹ 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]  ²⁰ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[20:22]  ²² tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[20:22]  ²³ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[20:22]  ²⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[22:68]  ²⁵ tn This is also a third class condition in the Greek text.

[22:68]  ²⁶ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).