Luke 1:22

1:22 When ¹  he came out, he was not able to speak to them. They ²  realized that he had seen a vision ³  in the holy place, ⁴  because ⁵  he was making signs to them and remained unable to speak. ⁶ 

Luke 3:14

3:14 Then some soldiers ⁷  also asked him, “And as for us – what should we do?” ⁸  He told them, “Take money from no one by violence ⁹  or by false accusation, ¹⁰  and be content with your pay.”

Luke 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ¹¹  will be poured ¹²  into your lap. For the measure you use will be the measure you receive.” ¹³ 

Luke 7:8

7:8 For I too am a man set under authority, with soldiers under me. ¹⁴  I say to this one, ‘Go,’ and he goes, ¹⁵  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ¹⁶ 

Luke 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ¹⁷ 

‘We played the flute for you, yet you did not dance; ¹⁸ 

we wailed in mourning, ¹⁹  yet you did not weep.’

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ²⁰  the Lord appointed seventy-two ²¹  others and sent them on ahead of him two by two into every town ²²  and place where he himself was about to go.

Luke 10:30

10:30 Jesus replied, ²³  “A man was going down ²⁴  from Jerusalem ²⁵  to Jericho, ²⁶  and fell into the hands of robbers, who stripped him, beat ²⁷  him up, and went off, leaving him half dead. ²⁸ 

Luke 12:48

12:48 But the one who did not know his master’s will ²⁹  and did things worthy of punishment ³⁰  will receive a light beating. ³¹  From everyone who has been given much, much will be required, ³²  and from the one who has been entrusted with much, ³³  even more will be asked. ³⁴ 

Luke 14:18

14:18 But one after another they all ³⁵  began to make excuses. ³⁶  The first said to him, ‘I have bought a field, ³⁷  and I must go out and see it. Please excuse me.’ ³⁸ 

Luke 14:31

14:31 Or what king, going out to confront another king in battle, will not sit down ³⁹  first and determine whether he is able with ten thousand to oppose ⁴⁰  the one coming against him with twenty thousand?

Luke 15:7-8

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ⁴¹  who repents than over ninety-nine righteous people ⁴²  who have no need to repent. ⁴³ 

15:8 “Or what woman, if she has ten silver coins ⁴⁴  and loses ⁴⁵  one of them, ⁴⁶  does not light a lamp, sweep ⁴⁷  the house, and search thoroughly until she finds it?

Luke 16:26

16:26 Besides all this, ⁴⁸  a great chasm ⁴⁹  has been fixed between us, ⁵⁰  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Luke 19:22

19:22 The king ⁵¹  said to him, ‘I will judge you by your own words, ⁵²  you wicked slave! ⁵³  So you knew, did you, that I was a severe ⁵⁴  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Luke 19:30

19:30 telling them, ⁵⁵  “Go to the village ahead of you. ⁵⁶  When ⁵⁷  you enter it, you will find a colt tied there that has never been ridden. ⁵⁸  Untie it and bring it here.

Luke 21:24

21:24 They ⁵⁹  will fall by the edge ⁶⁰  of the sword and be led away as captives ⁶¹  among all nations. Jerusalem ⁶²  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁶³ 

Luke 23:2

23:2 They ⁶⁴  began to accuse ⁶⁵  him, saying, “We found this man subverting ⁶⁶  our nation, forbidding ⁶⁷  us to pay the tribute tax ⁶⁸  to Caesar ⁶⁹  and claiming that he himself is Christ, ⁷⁰  a king.”

[1:22]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ² tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ³ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁴ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁵ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁶ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[3:14]  ⁷ tn Grk “And soldiers.”

[3:14]  ⁸ tn Grk “And what should we ourselves do?”

[3:14]  ⁹ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ¹⁰ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[6:38]  ¹³ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ¹⁴ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ¹⁵ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[7:8]  ¹⁹ tn Grk “having soldiers under me.”

[7:8]  ²⁰ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ²¹ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:32]  ²⁵ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ²⁶ 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]  ²⁷ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[10:1]  ³¹ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ³² 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 Ë^1,13 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.

[10:1]  ³³ tn Or “city.”

[10:30]  ³⁷ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ³⁸ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ⁴⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ⁴¹ tn Grk “and beat,” 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.

[10:30]  ⁴² sn That is, in a state between life and death; severely wounded.

[12:48]  ⁴³ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ⁴⁴ tn Grk “blows.”

[12:48]  ⁴⁵ tn Grk “will receive few (blows).”

[12:48]  ⁴⁶ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ⁴⁷ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ⁴⁸ tn Grk “they will ask even more.”

[14:18]  ⁴⁹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ⁵⁰ 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]  ⁵¹ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ⁵² 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.”

[14:31]  ⁵⁵ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ⁵⁶ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[15:7]  ⁶¹ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ⁶² tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ⁶³ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:8]  ⁶⁷ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁶⁸ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁶⁹ tn Grk “one coin.”

[15:8]  ⁷⁰ tn Grk “and sweep,” 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.

[16:26]  ⁷³ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ⁷⁴ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ⁷⁵ tn Grk “between us and you.”

[19:22]  ⁷⁹ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ⁸⁰ tn Grk “out of your own mouth” (an idiom).

[19:22]  ⁸¹ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁸² tn Or “exacting,” “harsh,” “hard.”

[19:30]  ⁸⁵ tn Grk “saying.”

[19:30]  ⁸⁶ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ⁸⁷ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ⁸⁸ tn Grk “a colt tied there on which no one of men has ever sat.”

[21:24]  ⁹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁹² tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁹³ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ⁹⁴ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁹⁵ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[23:2]  ⁹⁷ tn Here δέ (de) has not been translated.

[23:2]  ⁹⁸ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁹⁹ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ¹⁰⁰ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ¹⁰¹ 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.’”

[23:2]  ¹⁰² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ¹⁰³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”