Luke 2:3

2:3 Everyone ¹  went to his own town ²  to be registered.

Luke 11:21

11:21 When a strong man, ³  fully armed, guards his own palace, ⁴  his possessions are safe. ⁵ 

Luke 14:27

14:27 Whoever does not carry his own cross ⁶  and follow ⁷  me cannot be my disciple.

Luke 24:27

24:27 Then ⁸  beginning with Moses and all the prophets, ⁹  he interpreted to them the things written about ¹⁰  himself in all the scriptures.

Luke 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ¹¹ 

Luke 16:5

16:5 So ¹²  he contacted ¹³  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’

Luke 19:13

19:13 And he summoned ten of his slaves, ¹⁴  gave them ten minas, ¹⁵  and said to them, ‘Do business with these until I come back.’

Luke 14:26

14:26 “If anyone comes to me and does not hate ¹⁶  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ¹⁷  he cannot be my disciple.

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 ¹⁸  the last state of that person ¹⁹  is worse than the first.” ²⁰ 

Luke 13:19

13:19 It is like a mustard seed ²¹  that a man took and sowed ²²  in his garden. It ²³  grew and became a tree, ²⁴  and the wild birds ²⁵  nested in its branches.” ²⁶ 

Luke 15:20

15:20 So ²⁷  he got up and went to his father. But while he was still a long way from home ²⁸  his father saw him, and his heart went out to him; ²⁹  he ran and hugged ³⁰  his son ³¹  and kissed him.

Luke 18:13

18:13 The tax collector, however, stood ³²  far off and would not even look up ³³  to heaven, but beat his breast and said, ‘God, be merciful ³⁴  to me, sinner that I am!’ ³⁵ 

[2:3]  ¹ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ² tn Or “hometown” (so CEV).

[11:21]  ³ tn The referent of the expression “a strong man” is Satan.

[11:21]  ⁴ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ⁵ tn Grk “his goods are in peace.”

[14:27]  ⁵ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ⁶ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[24:27]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁸ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ⁹ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[14:33]  ⁹ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[16:5]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ¹² tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[19:13]  ¹³ tn See the note on the word “slave” in 7:2.

[19:13]  ¹⁴ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[14:26]  ¹⁵ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ¹⁶ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[11:26]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ¹⁸ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ¹⁹ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[13:19]  ¹⁹ sn The mustard seed was noted for its tiny size.

[13:19]  ²⁰ tn Grk “threw.”

[13:19]  ²¹ tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:19]  ²² sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ²³ 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).

[13:19]  ²⁴ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[15:20]  ²¹ 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]  ²² tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ²³ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ²⁴ 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]  ²⁵ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[18:13]  ²³ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ²⁴ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ²⁵ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ²⁶ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.