Luke 1:20

1:20 And now, ¹  because you did not believe my words, which will be fulfilled in their time, ²  you will be silent, unable to speak, ³  until the day these things take place.”

Luke 7:6

7:6 So ⁴  Jesus went with them. When ⁵  he was not far from the house, the centurion ⁶  sent friends to say to him, “Lord, do not trouble yourself, ⁷  for I am not worthy ⁸  to have you come under my roof.

Luke 10:40

10:40 But Martha was distracted ⁹  with all the preparations she had to make, ¹⁰  so ¹¹  she came up to him and said, “Lord, don’t you care ¹²  that my sister has left me to do all the work ¹³  alone? Tell ¹⁴  her to help me.”

Luke 12:45

12:45 But if ¹⁵  that ¹⁶  slave should say to himself, ¹⁷  ‘My master is delayed ¹⁸  in returning,’ and he begins to beat ¹⁹  the other ²⁰  slaves, both men and women, ²¹  and to eat, drink, and get drunk,

Luke 16:24

16:24 So ²²  he called out, ²³  ‘Father Abraham, have mercy on me, and send Lazarus ²⁴  to dip the tip of his finger ²⁵  in water and cool my tongue, because I am in anguish ²⁶  in this fire.’ ²⁷ 

Luke 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²⁸  to the poor, and if ²⁹  I have cheated anyone of anything, I am paying back four times as much!”

Luke 21:8

21:8 He ³⁰  said, “Watch out ³¹  that you are not misled. For many will come in my name, saying, ‘I am he,’ ³²  and, ‘The time is near.’ Do not follow them!

Luke 21:12

21:12 But before all this, ³³  they will seize ³⁴  you and persecute you, handing you over to the synagogues ³⁵  and prisons. You ³⁶  will be brought before kings and governors because of my name.

Luke 22:19

22:19 Then ³⁷  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ³⁸  which is given for you. ³⁹  Do this in remembrance of me.”

[1:20]  ¹ tn Grk “behold.”

[1:20]  ² sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[7:6]  ⁴ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ⁵ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ⁶ sn See the note on the word centurion in 7:2.

[7:6]  ⁷ tn Or “do not be bothered.”

[7:6]  ⁸ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[10:40]  ⁷ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ⁸ tn Grk “with much serving.”

[10:40]  ⁹ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹⁰ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ¹¹ tn Grk “has left me to serve alone.”

[10:40]  ¹² tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[12:45]  ¹⁰ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ¹¹ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ¹² tn Grk “should say in his heart.”

[12:45]  ¹³ tn Or “is taking a long time.”

[12:45]  ¹⁴ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ¹⁵ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹⁶ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[16:24]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁴ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹⁵ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹⁶ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹⁷ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹⁸ sn Fire in this context is OT imagery; see Isa 66:24.

[19:8]  ¹⁶ 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]  ¹⁷ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[21:8]  ¹⁹ tn Here δέ (de) has not been translated.

[21:8]  ²⁰ tn Or “Be on guard.”

[21:8]  ²¹ tn That is, “I am the Messiah.”

[21:12]  ²² sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ²³ tn Grk “will lay their hands on you.”

[21:12]  ²⁴ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ²⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[22:19]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²⁶ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ²⁷ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.