Luke 4:12

4:12 Jesus ¹  answered him, ²  “It is said, ‘You are not to put the Lord your God to the test.’” ³ 

Luke 5:23

5:23 Which is easier, ⁴  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Luke 7:4

7:4 When ⁵  they came ⁶  to Jesus, they urged ⁷  him earnestly, ⁸  “He is worthy ⁹  to have you do this for him,

Luke 13:9

13:9 Then if ¹⁰  it bears fruit next year, ¹¹  very well, ¹²  but if ¹³  not, you can cut it down.’”

Luke 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹⁴  against heaven ¹⁵  and against ¹⁶  you.

Luke 21:14

21:14 Therefore be resolved ¹⁷  not to rehearse ¹⁸  ahead of time how to make your defense.

Luke 24:25

24:25 So ¹⁹  he said to them, “You ²⁰  foolish people ²¹  – how slow of heart ²²  to believe ²³  all that the prophets have spoken!

[4:12]  ¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ² tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ³ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[5:23]  ⁴ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[7:4]  ⁷ tn Here δέ (de) has not been translated.

[7:4]  ⁸ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ⁹ tn Or “implored.”

[7:4]  ¹⁰ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ¹¹ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[13:9]  ¹⁰ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:9]  ¹¹ tn Grk “the coming [season].”

[13:9]  ¹² tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ¹³ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[15:18]  ¹³ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ¹⁴ sn The phrase against heaven is a circumlocution for God.

[15:18]  ¹⁵ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[21:14]  ¹⁶ tn Grk “determine in your hearts.”

[21:14]  ¹⁷ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[24:25]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ²⁰ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ²¹ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ²² sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ²³ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.