Luke 12:52

12:52 For from now on ¹  there will be five in one household divided, three against two and two against three.

Luke 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ²  over one sinner who repents.”

Luke 15:15

15:15 So he went and worked for ³  one of the citizens of that country, who ⁴  sent him to his fields to feed pigs. ⁵ 

Luke 4:40

4:40 As the sun was setting, all those who had any relatives ⁶  sick with various diseases brought them to Jesus. ⁷  He placed ⁸  his hands on every one of them and healed them.

Luke 11:46

11:46 But Jesus ⁹  replied, ¹⁰  “Woe to you experts in religious law as well! ¹¹  You load people ¹²  down with burdens difficult to bear, yet you yourselves refuse to touch ¹³  the burdens with even one of your fingers!

Luke 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ¹⁴  who repents than over ninety-nine righteous people ¹⁵  who have no need to repent. ¹⁶ 

[12:52]  ¹ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[15:10]  ² sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[15:15]  ³ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ⁴ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ⁵ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[4:40]  ⁴ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ⁶ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[11:46]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ⁶ tn Grk “said.”

[11:46]  ⁷ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ⁸ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ⁹ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[15:7]  ⁶ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ⁷ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ⁸ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”