Luke 1:38

1:38 So ¹  Mary said, “Yes, ²  I am a servant ³  of the Lord; let this happen to me ⁴  according to your word.” ⁵  Then ⁶  the angel departed from her.

Luke 5:27

The Call of Levi; Eating with Sinners

5:27 After ⁷  this, Jesus ⁸  went out and saw a tax collector ⁹  named Levi ¹⁰  sitting at the tax booth. ¹¹  “Follow me,” ¹²  he said to him.

Luke 9:23

A Call to Discipleship

9:23 Then ¹³  he said to them all, ¹⁴  “If anyone wants to become my follower, ¹⁵  he must deny ¹⁶  himself, take up his cross daily, ¹⁷  and follow me.

Luke 9:38

9:38 Then ¹⁸  a man from the crowd cried out, ¹⁹  “Teacher, I beg you to look at ²⁰  my son – he is my only child!

Luke 9:61

9:61 Yet ²¹  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ²² 

Luke 11:5

11:5 Then ²³  he said to them, “Suppose one of you ²⁴  has a friend, and you go to him ²⁵  at midnight and say to him, ‘Friend, lend me three loaves of bread, ²⁶ 

Luke 15:9

15:9 Then ²⁷  when she has found it, she calls together her ²⁸  friends and neighbors, saying, ‘Rejoice ²⁹  with me, for I have found the coin ³⁰  that I had lost.’

Luke 15:12

15:12 The ³¹  younger of them said to his ³²  father, ‘Father, give me the share of the estate ³³  that will belong ³⁴  to me.’ So ³⁵  he divided his ³⁶  assets between them. ³⁷ 

Luke 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ³⁸  by her unending pleas.’” ³⁹ 

[1:38]  ¹ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ² tn Grk “behold.”

[1:38]  ³ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ⁴ tn Grk “let this be to me.”

[1:38]  ⁵ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:27]  ⁷ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ⁸ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ⁹ sn See the note on tax collectors in 3:12.

[5:27]  ¹⁰ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ¹¹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  ¹² sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[9:23]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ¹⁴ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ¹⁵ tn Grk “to come after me.”

[9:23]  ¹⁶ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ¹⁷ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:38]  ¹⁹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:38]  ²⁰ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ²¹ tn This verb means “to have regard for”; see Luke 1:48.

[9:61]  ²⁵ tn Grk “And another also said.”

[9:61]  ²⁶ tn Grk “to those in my house.”

[11:5]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ³² tn Grk “Who among you will have a friend and go to him.”

[11:5]  ³³ tn Grk “he will go to him.”

[11:5]  ³⁴ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[15:9]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ³⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ³⁹ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ⁴⁰ tn Grk “drachma.”

[15:12]  ⁴³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ⁴⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁴⁵ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ⁴⁶ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ⁴⁷ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ⁴⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁴⁹ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[18:5]  ⁴⁹ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ⁵⁰ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).