Luke 3:11

3:11 John ¹  answered them, ²  “The person who has two tunics ³  must share with the person who has none, and the person who has food must do likewise.”

Luke 15:12

15:12 The ⁴  younger of them said to his ⁵  father, ‘Father, give me the share of the estate ⁶  that will belong ⁷  to me.’ So ⁸  he divided his ⁹  assets between them. ¹⁰ 

Luke 22:17

22:17 Then ¹¹  he took a cup, ¹²  and after giving thanks he said, “Take this and divide it among yourselves.

Luke 20:10

20:10 When harvest time came, he sent a slave ¹³  to the tenants so that they would give ¹⁴  him his portion of the crop. ¹⁵  However, the tenants beat his slave ¹⁶  and sent him away empty-handed.

Luke 1:58

1:58 Her ¹⁷  neighbors and relatives heard that the Lord had shown ¹⁸  great mercy to her, and they rejoiced ¹⁹  with her.

Luke 10:6

10:6 And if a peace-loving person ²⁰  is there, your peace will remain on him, but if not, it will return to you. ²¹ 

Luke 12:13

The Parable of the Rich Landowner

12:13 Then ²²  someone from the crowd said to him, “Teacher, tell ²³  my brother to divide the inheritance with me.”

Luke 14:15

The Parable of the Great Banquet

14:15 When ²⁴  one of those at the meal with Jesus ²⁵  heard this, he said to him, “Blessed is everyone ²⁶  who will feast ²⁷  in the kingdom of God!” ²⁸ 

Luke 20:35

20:35 But those who are regarded as worthy to share in ²⁹  that age and in the resurrection from the dead neither marry nor are given in marriage. ³⁰ 

Luke 17:22

The Coming of the Son of Man

17:22 Then ³¹  he said to the disciples, “The days are coming when you will desire to see one of the days ³²  of the Son of Man, and you will not see it.

Luke 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ³³  approaches he will say to you, ‘Friend, move up here to a better place.’ ³⁴  Then you will be honored in the presence of all who share the meal with you.

[3:11]  ¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ² tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ³ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[15:12]  ⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁶ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ⁷ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ⁸ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁰ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[22:17]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ⁸ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[20:10]  ¹⁰ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ¹¹ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ¹² tn Grk “from the fruit of the vineyard.”

[20:10]  ¹³ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[1:58]  ¹³ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ¹⁴ tn Grk “had magnified his mercy with her.”

[1:58]  ¹⁵ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[10:6]  ¹⁶ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹⁷ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[12:13]  ¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ²⁰ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[14:15]  ²² tn Here δέ (de) has not been translated.

[14:15]  ²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ²⁴ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ²⁵ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ²⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[20:35]  ²⁵ tn Grk “to attain to.”

[20:35]  ²⁶ sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.

[17:22]  ²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ²⁹ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[14:10]  ³¹ tn Grk “the one who invited you.”

[14:10]  ³² tn Grk “Go up higher.” This means to move to a more important place.