Luke 14:32

14:32 If he cannot succeed, ¹  he will send a representative ²  while the other is still a long way off and ask for terms of peace. ³ 

Luke 14:22

14:22 Then ⁴  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ⁵ 

Luke 20:36

20:36 In fact, they can no longer die, because they are equal to angels ⁶  and are sons of God, since they are ⁷  sons ⁸  of the resurrection.

Luke 22:71

22:71 Then ⁹  they said, “Why do we need further testimony? We have heard it ourselves ¹⁰  from his own lips!” ¹¹ 

Luke 24:6

24:6 He is not here, but has been raised! ¹²  Remember how he told you, while he was still in Galilee, ¹³ 

Luke 24:41

24:41 And while they still could not believe it ¹⁴  (because of their joy) and were amazed, ¹⁵  he said to them, “Do you have anything here to eat?” ¹⁶ 

Luke 1:15

1:15 for he will be great in the sight of ¹⁷  the Lord. He ¹⁸  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ¹⁹ 

Luke 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ²⁰  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Luke 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ²¹  and the man named Judas, one of the twelve, was leading them. He walked up ²²  to Jesus to kiss him. ²³ 

Luke 22:60

22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, ²⁴  while he was still speaking, a rooster crowed. ²⁵ 

Luke 9:42

9:42 As ²⁶  the boy ²⁷  was approaching, the demon threw him to the ground ²⁸  and shook him with convulsions. ²⁹  But Jesus rebuked ³⁰  the unclean ³¹  spirit, healed the boy, and gave him back to his father.

Luke 15:20

15:20 So ³²  he got up and went to his father. But while he was still a long way from home ³³  his father saw him, and his heart went out to him; ³⁴  he ran and hugged ³⁵  his son ³⁶  and kissed him.

Luke 16:2

16:2 So ³⁷  he called the manager ³⁸  in and said to him, ‘What is this I hear about you? ³⁹  Turn in the account of your administration, ⁴⁰  because you can no longer be my manager.’

Luke 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁴¹  and give the money ⁴²  to the poor, ⁴³  and you will have treasure ⁴⁴  in heaven. Then ⁴⁵  come, follow me.”

Luke 24:44

Jesus’ Final Commission

24:44 Then ⁴⁶  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁴⁷  in the law of Moses and the prophets and the psalms ⁴⁸  must be fulfilled.”

Luke 14:26

14:26 “If anyone comes to me and does not hate ⁴⁹  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ⁵⁰  he cannot be my disciple.

[14:32]  ¹ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ² tn Grk “a messenger.”

[14:32]  ³ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[14:22]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22]  ⁵ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

[20:36]  ⁷ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ⁸ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ⁹ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

[22:71]  ¹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ¹¹ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ¹² tn Grk “from his own mouth” (an idiom).

[24:6]  ¹³ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  ¹⁴ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:41]  ¹⁶ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ¹⁷ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ¹⁸ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

[1:15]  ¹⁹ tn Grk “before.”

[1:15]  ²⁰ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ²¹ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[8:49]  ²² tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[22:47]  ²⁵ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ²⁶ tn Grk “drew near.”

[22:47]  ²⁷ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:60]  ²⁸ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:60]  ²⁹ tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

[9:42]  ³¹ tn Here δέ (de) has not been translated.

[9:42]  ³² tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ³³ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ³⁴ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ³⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ³⁶ sn This is a reference to an evil spirit. See Luke 4:33.

[15:20]  ³⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ³⁵ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ³⁶ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ³⁷ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ³⁸ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[16:2]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ³⁸ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ³⁹ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ⁴⁰ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[18:22]  ⁴⁰ sn See Luke 14:33.

[18:22]  ⁴¹ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ⁴² sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁴³ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[24:44]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁴⁴ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁴⁵ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[14:26]  ⁴⁶ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ⁴⁷ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.