Luke 14:20

14:20 Another ¹  said, ‘I just got married, and I cannot come.’ ² 

Luke 20:29

20:29 Now there were seven brothers. The first one married a woman ³  and died without children.

Luke 20:28

20:28 They asked him, ⁴  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ⁵  must marry ⁶  the widow and father children ⁷  for his brother. ⁸ 

Luke 4:26

4:26 Yet ⁹  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ¹⁰ 

Luke 7:50

7:50 He ¹¹  said to the woman, “Your faith ¹²  has saved you; ¹³  go in peace.”

Luke 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ¹⁴  For all seven had married her.” ¹⁵ 

Luke 16:18

16:18 “Everyone who divorces his wife and marries ¹⁶  someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

Luke 7:44

7:44 Then, ¹⁷  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ¹⁸  but she has wet my feet with her tears and wiped them with her hair.

Luke 18:29

18:29 Then ¹⁹  Jesus ²⁰  said to them, “I tell you the truth, ²¹  there is no one who has left home or wife or brothers ²²  or parents or children for the sake of God’s kingdom

Luke 14:26

14:26 “If anyone comes to me and does not hate ²³  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ²⁴  he cannot be my disciple.

[14:20]  ¹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ² sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[20:29]  ³ tn Grk “took a wife” (an idiom for marrying a woman).

[20:28]  ⁵ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ⁶ 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]  ⁷ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ⁸ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ⁹ 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.

[4:26]  ⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ⁸ 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.

[7:50]  ⁹ tn Here δέ (de) has not been translated.

[7:50]  ¹⁰ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ¹¹ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[20:33]  ¹¹ 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]  ¹² tn Grk “For the seven had her as wife.”

[16:18]  ¹³ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

[7:44]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ¹⁶ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[18:29]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ¹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ²⁰ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[14:26]  ¹⁹ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ²⁰ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.