Luke 1:44

1:44 For the instant ¹  the sound of your greeting reached my ears, ²  the baby in my womb leaped for joy. ³ 

Luke 5:4

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ⁴  your nets for a catch.”

Luke 7:42

7:42 When they could not pay, he canceled ⁵  the debts of both. Now which of them will love him more?”

Luke 9:44

9:44 “Take these words to heart, ⁶  for the Son of Man is going to be betrayed into the hands of men.” ⁷ 

Luke 10:37

10:37 The expert in religious law ⁸  said, “The one who showed mercy ⁹  to him.” So ¹⁰  Jesus said to him, “Go and do ¹¹  the same.”

Luke 11:50

11:50 so that this generation may be held accountable ¹²  for the blood of all the prophets that has been shed since the beginning ¹³  of the world, ¹⁴ 

Luke 14:34

14:34 “Salt ¹⁵  is good, but if salt loses its flavor, ¹⁶  how can its flavor be restored?

Luke 17:9

17:9 He won’t thank the slave because he did what he was told, ¹⁷  will he? ¹⁸ 

Luke 18:18

The Wealthy Ruler

18:18 Now ¹⁹  a certain ruler ²⁰  asked him, “Good teacher, what must I do to inherit eternal life?” ²¹ 

Luke 20:15

20:15 So ²²  they threw him out of the vineyard and killed ²³  him. What then will the owner of the vineyard do to them?

Luke 22:17

22:17 Then ²⁴  he took a cup, ²⁵  and after giving thanks he said, “Take this and divide it among yourselves.

[1:44]  ¹ tn Grk “for behold.”

[1:44]  ² tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ³ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

[5:4]  ⁴ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[7:42]  ⁷ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[9:44]  ¹⁰ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ¹¹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[10:37]  ¹³ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ¹⁴ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹⁶ tn This recalls the verb of the earlier reply in v. 28.

[11:50]  ¹⁶ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ¹⁷ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ¹⁸ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[14:34]  ¹⁹ tn Grk “Now salt…”; here οὖν has not been translated.

[14:34]  ²⁰ 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.

[17:9]  ²² tn Grk “did what was commanded.”

[17:9]  ²³ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[18:18]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ²⁶ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ²⁷ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[20:15]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ²⁹ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[22:17]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ³² sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).