Luke 21:2

21:2 He also saw a poor widow put in two small copper coins. ¹ 

Luke 11:11

11:11 What father among you, if your ²  son asks for ³  a fish, will give him a snake ⁴  instead of a fish?

Luke 17:12

17:12 As ⁵  he was entering ⁶  a village, ten men with leprosy ⁷  met him. They ⁸  stood at a distance,

Luke 23:19

23:19 (This ⁹  was a man who had been thrown into prison for an insurrection ¹⁰  started in the city, and for murder.) ¹¹ 

Luke 9:20

9:20 Then ¹²  he said to them, “But who do you say that I am?” Peter ¹³  answered, ¹⁴  “The Christ ¹⁵  of God.”

Luke 9:49

On the Right Side

9:49 John answered, ¹⁶  “Master, we saw someone casting out demons in your name, and we tried to stop ¹⁷  him because he is not a disciple ¹⁸  along with us.”

Luke 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹⁹  entered a certain village where a woman named Martha welcomed him as a guest. ²⁰ 

Luke 23:26

The Crucifixion

23:26 As ²¹  they led him away, they seized Simon of Cyrene, ²²  who was coming in from the country. ²³  They placed the cross on his back and made him carry it behind Jesus. ²⁴ 

Luke 8:51

8:51 Now when he came to the house, Jesus ²⁵  did not let anyone go in with him except Peter, John, ²⁶  and James, and the child’s father and mother.

Luke 9:18

Peter’s Confession

9:18 Once ²⁷  when Jesus ²⁸  was praying ²⁹  by himself, and his disciples were nearby, he asked them, ³⁰  “Who do the crowds say that I am?” ³¹ 

Luke 12:5

12:5 But I will warn ³²  you whom you should fear: Fear the one who, after the killing, ³³  has authority to throw you ³⁴  into hell. ³⁵  Yes, I tell you, fear him!

[21:2]  ¹ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[11:11]  ² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ³ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ⁴ sn The snake probably refers to a water snake.

[17:12]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁴ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ⁵ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ⁶ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[23:19]  ⁴ tn Grk “who” (a continuation of the previous sentence).

[23:19]  ⁵ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ⁶ sn This is a parenthetical note by the author.

[9:20]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ⁶ tn Here δέ (de) has not been translated.

[9:20]  ⁷ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:49]  ⁶ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁷ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁸ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[10:38]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ⁸ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[23:26]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ⁹ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ¹⁰ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ¹¹ tn Grk “they placed the cross on him to carry behind Jesus.”

[8:51]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ¹⁰ tn Grk “and John,” 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.

[9:18]  ¹⁰ tn Grk “And 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ¹² sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ¹³ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ¹⁴ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[12:5]  ¹¹ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ¹² 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]  ¹³ tn The direct object (“you”) is understood.

[12:5]  ¹⁴ 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).