Luke 1:65

1:65 All ¹  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about.

Luke 10:20

10:20 Nevertheless, do not rejoice that ²  the spirits submit to you, but rejoice ³  that your names stand written ⁴  in heaven.”

Luke 10:32

10:32 So too a Levite, when he came up to ⁵  the place and saw him, ⁶  passed by on the other side.

Luke 10:41

10:41 But the Lord ⁷  answered her, ⁸  “Martha, Martha, ⁹  you are worried and troubled ¹⁰  about many things,

Luke 11:21

11:21 When a strong man, ¹¹  fully armed, guards his own palace, ¹²  his possessions are safe. ¹³ 

Luke 11:41

11:41 But give from your heart to those in need, ¹⁴  and ¹⁵  then everything will be clean for you. ¹⁶ 

Luke 12:25-26

12:25 And which of you by worrying ¹⁷  can add an hour to his life? ¹⁸  12:26 So if ¹⁹  you cannot do such a very little thing as this, why do you worry about ²⁰  the rest?

Luke 12:29

12:29 So ²¹  do not be overly concerned about ²²  what you will eat and what you will drink, and do not worry about such things. ²³ 

Luke 15:14

15:14 Then ²⁴  after he had spent everything, a severe famine took place in that country, and he began to be in need.

Luke 18:30

18:30 who will not receive many times more ²⁵  in this age ²⁶  – and in the age to come, eternal life.” ²⁷ 

Luke 20:18

20:18 Everyone who falls on this stone will be broken to pieces, ²⁸  and the one on whom it falls will be crushed.” ²⁹ 

Luke 22:6

22:6 So ³⁰  Judas ³¹  agreed and began looking for an opportunity to betray Jesus ³²  when no crowd was present. ³³ 

Luke 22:24

22:24 A dispute also started ³⁴  among them over which of them was to be regarded as the greatest. ³⁵ 

Luke 23:30

23:30 Then they will begin to say to the mountains, ³⁶  ‘Fall on us!’ and to the hills, ‘Cover us!’ ³⁷ 

[1:65]  ¹ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:20]  ² tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ³ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ⁴ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[10:32]  ³ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ⁴ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[10:41]  ⁴ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ⁵ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ⁶ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ⁷ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[11:21]  ⁵ tn The referent of the expression “a strong man” is Satan.

[11:21]  ⁶ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ⁷ tn Grk “his goods are in peace.”

[11:41]  ⁶ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ⁷ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ⁸ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[12:25]  ⁷ tn Or “by being anxious.”

[12:25]  ⁸ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[12:26]  ⁸ tn This is a first class condition in the Greek text.

[12:26]  ⁹ tn Or “why are you anxious for.”

[12:29]  ⁹ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ¹⁰ tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ¹¹ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[15:14]  ¹⁰ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[18:30]  ¹¹ 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]  ¹² tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ¹³ 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).

[20:18]  ¹² tn On this term, see BDAG 972 s.v. συνθλάω.

[20:18]  ¹³ tn Grk “on whomever it falls, it will crush him.”

[22:6]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

[22:6]  ¹⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ¹⁵ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ¹⁶ tn Grk “apart from the crowd.”

[22:24]  ¹⁴ tn Or “happened.”

[22:24]  ¹⁵ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[23:30]  ¹⁵ sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).

[23:30]  ¹⁶ sn An allusion to Hos 10:8 (cf. Rev 6:16).