Luke 1:2

1:2 like the accounts ¹  passed on ²  to us by those who were eyewitnesses and servants of the word ³  from the beginning. ⁴ 

Luke 6:26

6:26 “Woe to you ⁵  when all people ⁶  speak well of you, for their ancestors ⁷  did the same things to the false prophets.

Luke 10:17

10:17 Then ⁸  the seventy-two ⁹  returned with joy, saying, “Lord, even the demons submit to ¹⁰  us in your name!” ¹¹ 

Luke 12:26

12:26 So if ¹²  you cannot do such a very little thing as this, why do you worry about ¹³  the rest?

Luke 14:34

14:34 “Salt ¹⁴  is good, but if salt loses its flavor, ¹⁵  how can its flavor be restored?

Luke 16:12

16:12 And if you haven’t been trustworthy ¹⁶  with someone else’s property, ¹⁷  who will give you your own ¹⁸ ?

[1:2]  ¹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ² tn Or “delivered.”

[1:2]  ³ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁴ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[6:26]  ⁵ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ⁷ tn Or “forefathers”; Grk “fathers.”

[10:17]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ¹⁰ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ¹¹ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ¹² tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[12:26]  ¹³ tn This is a first class condition in the Greek text.

[12:26]  ¹⁴ tn Or “why are you anxious for.”

[14:34]  ¹⁷ tn Grk “Now salt…”; here οὖν has not been translated.

[14:34]  ¹⁸ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[16:12]  ²¹ tn Or “faithful.”

[16:12]  ²² tn Grk “have not been faithful with what is another’s.”

[16:12]  ²³ tn Grk “what is your own.”