Luke 20:12

20:12 So ¹  he sent still a third. They even wounded this one, and threw him out.

Luke 23:18

23:18 But they all shouted out together, ²  “Take this man ³  away! Release Barabbas for us!”

Luke 12:56

12:56 You hypocrites! ⁴  You know how to interpret the appearance of the earth and the sky, but how can you not know how ⁵  to interpret the present time?

Luke 16:28

16:28 (for I have five brothers) to warn ⁶  them so that they don’t come ⁷  into this place of torment.’

Luke 19:14

19:14 But his citizens ⁸  hated ⁹  him and sent a delegation after him, saying, ‘We do not want this man ¹⁰  to be king ¹¹  over us!’

Luke 20:13

20:13 Then ¹²  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ¹³  perhaps they will respect him.’

Luke 9:26

9:26 For whoever is ashamed ¹⁴  of me and my words, the Son of Man will be ashamed of that person ¹⁵  when he comes in his glory and in the glory ¹⁶  of the Father and of the holy angels.

Luke 12:5

12:5 But I will warn ¹⁷  you whom you should fear: Fear the one who, after the killing, ¹⁸  has authority to throw you ¹⁹  into hell. ²⁰  Yes, I tell you, fear him!

Luke 23:2

23:2 They ²¹  began to accuse ²²  him, saying, “We found this man subverting ²³  our nation, forbidding ²⁴  us to pay the tribute tax ²⁵  to Caesar ²⁶  and claiming that he himself is Christ, ²⁷  a king.”

Luke 23:14

23:14 and said to them, “You brought me this man as one who was misleading ²⁸  the people. When I examined him before you, I ²⁹  did not find this man guilty ³⁰  of anything you accused him of doing.

Luke 9:13

9:13 But he said to them, “You ³¹  give them something to eat.” They ³²  replied, ³³  “We have no more than five loaves and two fish – unless ³⁴  we go ³⁵  and buy food ³⁶  for all these people.”

[20:12]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

[23:18]  ² tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ³ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[12:56]  ³ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ⁴ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[16:28]  ⁴ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ⁵ tn Grk “lest they also come.”

[19:14]  ⁵ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ⁶ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁷ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁸ tn Or “to rule.”

[20:13]  ⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ⁷ tn Grk “my beloved son.” See comment at Luke 3:22.

[9:26]  ⁷ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ⁸ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ⁹ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[12:5]  ⁸ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ⁹ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ¹⁰ tn The direct object (“you”) is understood.

[12:5]  ¹¹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[23:2]  ⁹ tn Here δέ (de) has not been translated.

[23:2]  ¹⁰ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ¹¹ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ¹² tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ¹³ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ¹⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:14]  ¹⁰ tn This term also appears in v. 2.

[23:14]  ¹¹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ¹² tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[9:13]  ¹¹ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ¹² tn Here δέ (de) has not been translated.

[9:13]  ¹³ tn Grk “said.”

[9:13]  ¹⁴ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ¹⁵ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ¹⁶ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.