Luke 13:30

13:30 But ¹  indeed, ²  some are last ³  who will be first, and some are first who will be last.”

Luke 2:2

2:2 This was the first registration, taken when Quirinius was governor ⁴  of Syria.

Luke 20:29

20:29 Now there were seven brothers. The first one married a woman ⁵  and died without children.

Luke 19:16

19:16 So ⁶  the first one came before him and said, ‘Sir, ⁷  your mina ⁸  has made ten minas more.’

Luke 16:5

16:5 So ⁹  he contacted ¹⁰  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’

Luke 19:47

19:47 Jesus ¹¹  was teaching daily in the temple courts. The chief priests and the experts in the law ¹²  and the prominent leaders among the people were seeking to assassinate ¹³  him,

Luke 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ¹⁴  the last state of that person ¹⁵  is worse than the first.” ¹⁶ 

Luke 14:18

14:18 But one after another they all ¹⁷  began to make excuses. ¹⁸  The first said to him, ‘I have bought a field, ¹⁹  and I must go out and see it. Please excuse me.’ ²⁰ 

Luke 15:22

15:22 But the father said to his slaves, ²¹  ‘Hurry! Bring the best robe, ²²  and put it on him! Put a ring on his finger ²³  and sandals ²⁴  on his feet!

[13:30]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ² tn Grk “behold.”

[13:30]  ³ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[2:2]  ⁴ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

[20:29]  ⁷ tn Grk “took a wife” (an idiom for marrying a woman).

[19:16]  ¹⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ¹¹ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ¹² tn See the note on the word “minas” in v. 13.

[16:5]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ¹⁴ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[19:47]  ¹⁶ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ¹⁷ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹⁸ tn Grk “to destroy.”

[11:26]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ²⁰ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ²¹ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[14:18]  ²² tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ²³ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ²⁴ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ²⁵ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[15:22]  ²⁵ tn See the note on the word “slave” in 7:2.

[15:22]  ²⁶ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ²⁷ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ²⁸ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.