Luke 1:60

1:60 But ¹  his mother replied, ²  “No! He must be named ³  John.” ⁴ 

Luke 13:3

13:3 No, I tell you! But unless you repent, ⁵  you will all perish as well! ⁶ 

Luke 13:5

13:5 No, I tell you! But unless you repent ⁷  you will all perish as well!” ⁸ 

Luke 24:26

24:26 Wasn’t ⁹  it necessary ¹⁰  for the Christ ¹¹  to suffer these things and enter into his glory?”

Luke 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ¹²  Won’t they both fall ¹³  into a pit?

Luke 12:6

12:6 Aren’t five sparrows sold for two pennies? ¹⁴  Yet not one of them is forgotten before God.

Luke 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ¹⁵ 

Luke 16:30

16:30 Then ¹⁶  the rich man ¹⁷  said, ‘No, father Abraham, but if someone from the dead ¹⁸  goes to them, they will repent.’

Luke 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ¹⁹  you the Christ? ²⁰  Save yourself and us!”

Luke 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ²¹  first and compute the cost ²²  to see if he has enough money to complete it?

Luke 18:30

18:30 who will not receive many times more ²³  in this age ²⁴  – and in the age to come, eternal life.” ²⁵ 

Luke 22:27

22:27 For who is greater, the one who is seated at the table, ²⁶  or the one who serves? Is it not ²⁷  the one who is seated at the table? But I am among you as one ²⁸  who serves.

Luke 24:32

24:32 They ²⁹  said to each other, “Didn’t ³⁰  our hearts ³¹  burn within us ³²  while he was speaking with us on the road, while he was explaining ³³  the scriptures to us?”

Luke 4:22

4:22 All ³⁴  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ³⁵  said, “Isn’t this ³⁶  Joseph’s son?”

Luke 14:31

14:31 Or what king, going out to confront another king in battle, will not sit down ³⁷  first and determine whether he is able with ten thousand to oppose ³⁸  the one coming against him with twenty thousand?

Luke 15:8

15:8 “Or what woman, if she has ten silver coins ³⁹  and loses ⁴⁰  one of them, ⁴¹  does not light a lamp, sweep ⁴²  the house, and search thoroughly until she finds it?

Luke 17:8

17:8 Won’t ⁴³  the master ⁴⁴  instead say to him, ‘Get my dinner ready, and make yourself ready ⁴⁵  to serve me while ⁴⁶  I eat and drink. Then ⁴⁷  you may eat and drink’?

[1:60]  ¹ tn Grk “And,” but with clearly contrastive emphasis in context.

[1:60]  ² tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

[1:60]  ³ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

[1:60]  ⁴ sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

[13:3]  ⁵ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ⁶ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:5]  ⁹ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ¹⁰ tn Grk “similarly.”

[24:26]  ¹³ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ¹⁴ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[6:39]  ¹⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ¹⁸ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[12:6]  ²¹ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[12:51]  ²⁵ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[16:30]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ³⁰ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ³¹ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[23:39]  ³³ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:28]  ³⁷ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ³⁸ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[18:30]  ⁴¹ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ⁴² tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ⁴³ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[22:27]  ⁴⁵ tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:27]  ⁴⁶ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ⁴⁷ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[24:32]  ⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ⁵⁰ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ⁵¹ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ⁵² tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  ⁵³ tn Grk “opening” (cf. Acts 17:3).

[4:22]  ⁵³ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁵⁴ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁵⁵ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[14:31]  ⁵⁷ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ⁵⁸ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[15:8]  ⁶¹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁶² 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]  ⁶³ tn Grk “one coin.”

[15:8]  ⁶⁴ 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.

[17:8]  ⁶⁵ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ⁶⁶ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ⁶⁷ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ⁶⁸ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ⁶⁹ tn Grk “after these things.”