Luke 11:6

11:6 because a friend of mine has stopped here while on a journey, ¹  and I have nothing to set before ²  him.’

Luke 12:14

12:14 But Jesus ³  said to him, “Man, ⁴  who made me a judge or arbitrator between you two?” ⁵ 

Luke 13:33

13:33 Nevertheless I must ⁶  go on my way today and tomorrow and the next day, because it is impossible ⁷  that a prophet should be killed ⁸  outside Jerusalem.’ ⁹ 

Luke 15:19

15:19 I am no longer worthy to be called your son; treat me ¹⁰  like one of your hired workers.”’

Luke 16:4

16:4 I know ¹¹  what to do so that when I am put out of management, people will welcome me into their homes.’ ¹² 

Luke 18:19

18:19 Jesus ¹³  said to him, “Why do you call me good? ¹⁴  No one is good except God alone.

Luke 22:15

22:15 And he said to them, “I have earnestly desired ¹⁵  to eat this Passover with you before I suffer.

Luke 22:34

22:34 Jesus replied, ¹⁶  “I tell you, Peter, the rooster will not crow ¹⁷  today until you have denied ¹⁸  three times that you know me.”

[11:6]  ¹ tn Grk “has come to me from the road.”

[11:6]  ² sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[12:14]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ⁴ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ⁵ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[13:33]  ⁵ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ⁶ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ⁷ tn Or “should perish away from.”

[13:33]  ⁸ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[15:19]  ⁷ tn Or “make me.” Here is a sign of total humility.

[16:4]  ⁹ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ¹⁰ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[18:19]  ¹¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ¹² sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[22:15]  ¹³ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

[22:34]  ¹⁵ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ¹⁶ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ¹⁷ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.