Luke 12:25

12:25 And which of you by worrying ¹  can add an hour to his life? ² 

Luke 12:6

12:6 Aren’t five sparrows sold for two pennies? ³  Yet not one of them is forgotten before God.

Luke 4:26

4:26 Yet ⁴  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ⁵ 

Luke 22:34

22:34 Jesus replied, ⁶  “I tell you, Peter, the rooster will not crow ⁷  today until you have denied ⁸  three times that you know me.”

Luke 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ⁹  your whole body is full of light, but when it is diseased, ¹⁰  your body is full of darkness.

Luke 13:7

13:7 So ¹¹  he said to the worker who tended the vineyard, ‘For ¹²  three years ¹³  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹⁴  I find none. Cut ¹⁵  it down! Why ¹⁶  should it continue to deplete ¹⁷  the soil?’

Luke 19:44

19:44 They will demolish you ¹⁸  – you and your children within your walls ¹⁹  – and they will not leave within you one stone ²⁰  on top of another, ²¹  because you did not recognize the time of your visitation from God.” ²² 

Luke 15:29

15:29 but he answered ²³  his father, ‘Look! These many years I have worked like a slave ²⁴  for you, and I never disobeyed your commands. Yet ²⁵  you never gave me even a goat ²⁶  so that I could celebrate with my friends!

[12:25]  ¹ tn Or “by being anxious.”

[12:25]  ² 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.

[12:6]  ³ 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.

[4:26]  ⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ⁶ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[22:34]  ⁷ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ⁸ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ⁹ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

[11:34]  ⁹ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ¹⁰ tn Or “when it is sick” (L&N 23.149).

[13:7]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ¹² tn Grk “Behold, for.”

[13:7]  ¹³ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ¹⁴ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ¹⁵ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ¹⁶ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ¹⁷ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[19:44]  ¹³ tn Grk “They will raze you to the ground.”

[19:44]  ¹⁴ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹⁵ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁶ tn Grk “leave stone on stone.”

[19:44]  ¹⁷ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[15:29]  ¹⁵ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ¹⁶ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ¹⁷ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ¹⁸ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”