Luke 2:48

2:48 When ¹  his parents ²  saw him, they were overwhelmed. His ³  mother said to him, “Child, ⁴  why have you treated ⁵  us like this? Look, your father and I have been looking for you anxiously.” ⁶ 

Luke 8:12

8:12 Those along the path are the ones who have heard; then the devil ⁷  comes and takes away the word ⁸  from their hearts, so that they may not believe ⁹  and be saved.

Luke 10:35

10:35 The ¹⁰  next day he took out two silver coins ¹¹  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ¹² 

Luke 10:40

10:40 But Martha was distracted ¹³  with all the preparations she had to make, ¹⁴  so ¹⁵  she came up to him and said, “Lord, don’t you care ¹⁶  that my sister has left me to do all the work ¹⁷  alone? Tell ¹⁸  her to help me.”

Luke 14:9

14:9 So ¹⁹  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ²⁰  you will begin to move to the least important ²¹  place.

Luke 15:8

15:8 “Or what woman, if she has ten silver coins ²²  and loses ²³  one of them, ²⁴  does not light a lamp, sweep ²⁵  the house, and search thoroughly until she finds it?

Luke 16:3

16:3 Then ²⁶  the manager said to himself, ‘What should I do, since my master is taking my position ²⁷  away from me? I’m not strong enough to dig, ²⁸  and I’m too ashamed ²⁹  to beg.

Luke 16:24

16:24 So ³⁰  he called out, ³¹  ‘Father Abraham, have mercy on me, and send Lazarus ³²  to dip the tip of his finger ³³  in water and cool my tongue, because I am in anguish ³⁴  in this fire.’ ³⁵ 

Luke 17:7

17:7 “Would any one of you say ³⁶  to your slave ³⁷  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ³⁸ 

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ³⁹  ‘God, I thank ⁴⁰  you that I am not like other people: ⁴¹  extortionists, ⁴²  unrighteous people, ⁴³  adulterers – or even like this tax collector. ⁴⁴ 

Luke 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ⁴⁵  to the poor, and if ⁴⁶  I have cheated anyone of anything, I am paying back four times as much!”

Luke 21:25

The Arrival of the Son of Man

21:25 “And there will be signs in the sun and moon and stars, ⁴⁷  and on the earth nations will be in distress, ⁴⁸  anxious ⁴⁹  over the roaring of the sea and the surging waves.

Luke 22:27

22:27 For who is greater, the one who is seated at the table, ⁵⁰  or the one who serves? Is it not ⁵¹  the one who is seated at the table? But I am among you as one ⁵²  who serves.

Luke 23:14

23:14 and said to them, “You brought me this man as one who was misleading ⁵³  the people. When I examined him before you, I ⁵⁴  did not find this man guilty ⁵⁵  of anything you accused him of doing.

Luke 24:18

24:18 Then one of them, named Cleopas, answered him, ⁵⁶  “Are you the only visitor to Jerusalem who doesn’t know ⁵⁷  the things that have happened there ⁵⁸  in these days?”

[2:48]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ² tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ³ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁴ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ⁵ tn Or “Child, why did you do this to us?”

[2:48]  ⁶ tn Or “your father and I have been terribly worried looking for you.”

[8:12]  ⁷ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ⁸ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ⁹ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[10:35]  ¹³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹⁴ tn Grk “two denarii.”

[10:35]  ¹⁵ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[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.

[14:9]  ²⁵ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ²⁶ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ²⁷ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[15:8]  ³¹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ³² tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ³³ tn Grk “one coin.”

[15:8]  ³⁴ tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:3]  ³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ³⁸ tn Grk “the stewardship,” “the management.”

[16:3]  ³⁹ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ⁴⁰ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:24]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁴⁴ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁴⁵ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ⁴⁶ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ⁴⁷ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ⁴⁸ sn Fire in this context is OT imagery; see Isa 66:24.

[17:7]  ⁴⁹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ⁵⁰ tn See the note on the word “slave” in 7:2.

[17:7]  ⁵¹ tn Grk “and 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. See BDAG 70 s.v. ἀναπίπτω 1.

[18:11]  ⁵⁵ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ⁵⁶ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ⁵⁷ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ⁵⁸ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ⁵⁹ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ⁶⁰ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[19:8]  ⁶¹ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ⁶² tn This is a first class condition in the Greek text. It virtually confesses fraud.

[21:25]  ⁶⁷ sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.

[21:25]  ⁶⁸ tn Grk “distress of nations.”

[21:25]  ⁶⁹ tn Or “in consternation” (L&N 32.9).

[22:27]  ⁷³ 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]  ⁷⁴ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ⁷⁵ 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.

[23:14]  ⁷⁹ tn This term also appears in v. 2.

[23:14]  ⁸⁰ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁸¹ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:18]  ⁸⁵ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ⁸⁶ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ⁸⁷ tn Grk “in it” (referring to the city of Jerusalem).