Luke 12:16

12:16 He then ¹  told them a parable: ²  “The land of a certain rich man produced ³  an abundant crop,

Luke 7:2

7:2 A centurion ⁴  there ⁵  had a slave ⁶  who was highly regarded, ⁷  but who was sick and at the point of death.

Luke 20:24

20:24 “Show me a denarius. ⁸  Whose image ⁹  and inscription are on it?” ¹⁰  They said, “Caesar’s.”

Luke 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ¹¹  For all seven had married her.” ¹² 

Luke 14:1

Healing Again on the Sabbath

14:1 Now ¹³  one Sabbath when Jesus went to dine ¹⁴  at the house of a leader ¹⁵  of the Pharisees, ¹⁶  they were watching ¹⁷  him closely.

Luke 14:5

14:5 Then ¹⁸  he said to them, “Which of you, if you have a son ¹⁹  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Luke 14:8

14:8 “When you are invited by someone to a wedding feast, ²⁰  do not take ²¹  the place of honor, because a person more distinguished than you may have been invited by your host. ²² 

Luke 22:35

22:35 Then ²³  Jesus ²⁴  said to them, “When I sent you out with no money bag, ²⁵  or traveler’s bag, ²⁶  or sandals, you didn’t lack ²⁷  anything, did you?” They replied, ²⁸  “Nothing.”

Luke 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²⁹  to the poor, and if ³⁰  I have cheated anyone of anything, I am paying back four times as much!”

Luke 20:28

20:28 They asked him, ³¹  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ³²  must marry ³³  the widow and father children ³⁴  for his brother. ³⁵ 

[12:16]  ¹ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ² tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ³ tn Or “yielded a plentiful harvest.”

[7:2]  ⁴ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ⁵ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ⁷ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[20:24]  ⁷ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[20:24]  ⁸ tn Or “whose likeness.”

[20:24]  ⁹ tn Grk “whose likeness and inscription does it have?”

[20:33]  ¹⁰ sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

[20:33]  ¹¹ tn Grk “For the seven had her as wife.”

[14:1]  ¹³ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ¹⁴ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹⁵ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹⁶ sn See the note on Pharisees in 5:17.

[14:1]  ¹⁷ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:5]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ¹⁷ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:8]  ¹⁹ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ²⁰ tn Grk “do not recline in the place of honor.” 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.

[14:8]  ²¹ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[22:35]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ²⁴ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ²⁵ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ²⁶ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ²⁷ tn Grk “said.”

[19:8]  ²⁵ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ²⁶ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[20:28]  ²⁸ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ²⁹ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ³⁰ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ³¹ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ³² sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.