Luke 19:25

19:25 But ¹  they said to him, ‘Sir, he has ten minas already!’ ² 

Luke 17:9

17:9 He won’t thank the slave because he did what he was told, ³  will he? ⁴ 

Luke 19:34

19:34 They replied, “The Lord needs it.”

Luke 7:33

7:33 For John the Baptist has come ⁵  eating no bread and drinking no wine, ⁶  and you say, ‘He has a demon!’ ⁷ 

Luke 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ⁸  it.’”

Luke 20:24

20:24 “Show me a denarius. ⁹  Whose image ¹⁰  and inscription are on it?” ¹¹  They said, “Caesar’s.”

Luke 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ¹²  first and compute the cost ¹³  to see if he has enough money to complete it?

Luke 19:26

19:26 ‘I tell you that everyone who has will be given more, ¹⁴  but from the one who does not have, even what he has will be taken away. ¹⁵ 

Luke 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ¹⁶  have nests, but the Son of Man has no place to lay his head.” ¹⁷ 

Luke 22:37

22:37 For I tell you that this scripture must be ¹⁸  fulfilled in me, ‘And he was counted with the transgressors.’ ¹⁹  For what is written about me is being fulfilled.” ²⁰ 

Luke 24:39

24:39 Look at my hands and my feet; it’s me! ²¹  Touch me and see; a ghost ²²  does not have flesh and bones like you see I have.”

Luke 5:24

5:24 But so that you may know ²³  that the Son of Man ²⁴  has authority on earth to forgive sins” – he said to the paralyzed man ²⁵  – “I tell you, stand up, take your stretcher ²⁶  and go home.” ²⁷ 

[19:25]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.

[19:25]  ² tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

[17:9]  ³ tn Grk “did what was commanded.”

[17:9]  ⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[7:33]  ⁵ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ⁶ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ⁷ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[19:31]  ⁷ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[20:24]  ⁹ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[20:24]  ¹⁰ tn Or “whose likeness.”

[20:24]  ¹¹ tn Grk “whose likeness and inscription does it have?”

[14:28]  ¹¹ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ¹² tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[19:26]  ¹³ tn Grk “to everyone who has, he will be given more.”

[19:26]  ¹⁴ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[9:58]  ¹⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ¹⁶ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[22:37]  ¹⁷ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ¹⁸ tn Or “with the lawless.”

[22:37]  ¹⁹ tn Grk “is having its fulfillment.”

[24:39]  ¹⁹ tn Grk “that it is I myself.”

[24:39]  ²⁰ tn See tc note on “ghost” in v. 37.

[5:24]  ²¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ²² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ²³ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  ²⁴ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ²⁵ tn Grk “to your house.”