Luke 16:13

16:13 No servant can serve two masters, for either he will hate ¹  the one and love the other, or he will be devoted to the one and despise ²  the other. You cannot serve God and money.” ³ 

Luke 1:74

1:74 that we, being rescued from the hand of our ⁴  enemies,

may serve him without fear, ⁵ 

Luke 4:8

4:8 Jesus ⁶  answered him, ⁷  “It is written, ‘You are to worship ⁸  the Lord ⁹  your God and serve only him.’” ¹⁰ 

Luke 22:27

22:27 For who is greater, the one who is seated at the table, ¹¹  or the one who serves? Is it not ¹²  the one who is seated at the table? But I am among you as one ¹³  who serves.

Luke 1:8

1:8 Now ¹⁴  while Zechariah ¹⁵  was serving as priest before God when his division was on duty, ¹⁶ 

Luke 22:26

22:26 Not so with you; ¹⁷  instead the one who is greatest among you must become like the youngest, and the leader ¹⁸  like the one who serves. ¹⁹ 

Luke 10:40

10:40 But Martha was distracted ²⁰  with all the preparations she had to make, ²¹  so ²²  she came up to him and said, “Lord, don’t you care ²³  that my sister has left me to do all the work ²⁴  alone? Tell ²⁵  her to help me.”

Luke 12:37

12:37 Blessed are those slaves ²⁶  whom their master finds alert ²⁷  when he returns! I tell you the truth, ²⁸  he will dress himself to serve, ²⁹  have them take their place at the table, ³⁰  and will come ³¹  and wait on them! ³² 

Luke 17:8

17:8 Won’t ³³  the master ³⁴  instead say to him, ‘Get my dinner ready, and make yourself ready ³⁵  to serve me while ³⁶  I eat and drink. Then ³⁷  you may eat and drink’?

Luke 4:39

4:39 So ³⁸  he stood over her, commanded ³⁹  the fever, and it left her. Immediately ⁴⁰  she got up and began to serve ⁴¹  them.

Luke 2:37

2:37 She had lived as a widow since then for eighty-four years. ⁴²  She never left the temple, worshiping with fasting and prayer night and day. ⁴³ 

Luke 21:13

21:13 This will be a time for you to serve as witnesses. ⁴⁴ 

Luke 15:29

15:29 but he answered ⁴⁵  his father, ‘Look! These many years I have worked like a slave ⁴⁶  for you, and I never disobeyed your commands. Yet ⁴⁷  you never gave me even a goat ⁴⁸  so that I could celebrate with my friends!

Luke 3:14

3:14 Then some soldiers ⁴⁹  also asked him, “And as for us – what should we do?” ⁵⁰  He told them, “Take money from no one by violence ⁵¹  or by false accusation, ⁵²  and be content with your pay.”

[16:13]  ¹ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ² tn Or “and treat [the other] with contempt.”

[16:13]  ³ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[1:74]  ⁴ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ⁵ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[4:8]  ⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ⁸ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ⁹ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ¹⁰ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  ¹¹ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[22:27]  ¹⁰ tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:27]  ¹¹ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ¹² sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[1:8]  ¹³ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[1:8]  ¹⁴ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ¹⁵ tn Grk “serving as priest in the order of his division before God.”

[22:26]  ¹⁶ tn Grk “But you are not thus.”

[22:26]  ¹⁷ tn Or “the ruler.”

[22:26]  ¹⁸ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[10:40]  ¹⁹ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ²⁰ tn Grk “with much serving.”

[10:40]  ²¹ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ²² tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ²³ tn Grk “has left me to serve alone.”

[10:40]  ²⁴ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[12:37]  ²² tn See the note on the word “slave” in 7:2.

[12:37]  ²³ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ²⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ²⁵ tn See v. 35 (same verb).

[12:37]  ²⁶ tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ²⁷ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ²⁸ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[17:8]  ²⁵ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ²⁶ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ²⁷ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ²⁸ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ²⁹ tn Grk “after these things.”

[4:39]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ²⁹ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  ³⁰ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  ³¹ tn The imperfect verb has been translated ingressively.

[2:37]  ³¹ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ³² sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[21:13]  ³⁴ tn Grk “This will turn out to you for [a] testimony.”

[15:29]  ³⁷ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ³⁸ 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]  ³⁹ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ⁴⁰ 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!”

[3:14]  ⁴⁰ tn Grk “And soldiers.”

[3:14]  ⁴¹ tn Grk “And what should we ourselves do?”

[3:14]  ⁴² tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ⁴³ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.