Luke 10:5

10:5 Whenever ¹  you enter a house, ²  first say, ‘May peace ³  be on this house!’

Luke 19:19

19:19 So ⁴  the king ⁵  said to him, ‘And you are to be over five cities.’

Luke 1:61

1:61 They ⁶  said to her, “But ⁷  none of your relatives bears this name.” ⁸ 

Luke 23:4

23:4 Then ⁹  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ¹⁰  against this man.”

Luke 4:3

4:3 The devil said to him, “If ¹¹  you are the Son of God, command this stone to become bread.” ¹² 

Luke 10:20

10:20 Nevertheless, do not rejoice that ¹³  the spirits submit to you, but rejoice ¹⁴  that your names stand written ¹⁵  in heaven.”

Luke 14:9

14:9 So ¹⁶  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ¹⁷  you will begin to move to the least important ¹⁸  place.

Luke 18:30

18:30 who will not receive many times more ¹⁹  in this age ²⁰  – and in the age to come, eternal life.” ²¹ 

Luke 19:9

19:9 Then ²²  Jesus said to him, “Today salvation ²³  has come to this household, ²⁴  because he too is a son of Abraham! ²⁵ 

Luke 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ²⁶  on the earth and wrath against this people.

Luke 7:8

7:8 For I too am a man set under authority, with soldiers under me. ²⁷  I say to this one, ‘Go,’ and he goes, ²⁸  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ²⁹ 

Luke 23:14

23:14 and said to them, “You brought me this man as one who was misleading ³⁰  the people. When I examined him before you, I ³¹  did not find this man guilty ³²  of anything you accused him of doing.

[10:5]  ¹ tn Here δέ (de) has not been translated.

[10:5]  ² tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ³ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[19:19]  ⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ⁵ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[1:61]  ⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ⁸ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ⁹ tn Grk “There is no one from your relatives who is called by this name.”

[23:4]  ¹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ¹¹ tn Grk “find no cause.”

[4:3]  ¹³ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ¹⁴ tn Grk “say to this stone that it should become bread.”

[10:20]  ¹⁶ 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]  ¹⁷ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ¹⁸ 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.

[14:9]  ¹⁹ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ²⁰ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ²¹ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[18:30]  ²² 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]  ²³ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ²⁴ 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).

[19:9]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²⁶ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ²⁷ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ²⁸ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[21:23]  ²⁸ sn Great distress means that this is a period of great judgment.

[7:8]  ³¹ tn Grk “having soldiers under me.”

[7:8]  ³² 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]  ³³ 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.

[23:14]  ³⁴ tn This term also appears in v. 2.

[23:14]  ³⁵ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ³⁶ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.