Luke 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ¹  when the sky ²  was shut up three and a half years, and ³  there was a great famine over all the land.

Luke 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ⁴  Then ⁵  Jesus said to Simon, “Do not be afraid; from now on ⁶  you will be catching people.” ⁷ 

Luke 7:6

7:6 So ⁸  Jesus went with them. When ⁹  he was not far from the house, the centurion ¹⁰  sent friends to say to him, “Lord, do not trouble yourself, ¹¹  for I am not worthy ¹²  to have you come under my roof.

Luke 8:18

8:18 So listen carefully, ¹³  for whoever has will be given more, but ¹⁴  whoever does not have, even what he thinks he has ¹⁵  will be taken from him.”

Luke 11:7

11:7 Then ¹⁶  he will reply ¹⁷  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ¹⁸  I cannot get up and give you anything.’ ¹⁹ 

Luke 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ²⁰  replied, ‘A hundred measures ²¹  of wheat.’ The manager ²²  said to him, ‘Take your bill, and write eighty.’ ²³ 

Luke 22:27

22:27 For who is greater, the one who is seated at the table, ²⁴  or the one who serves? Is it not ²⁵  the one who is seated at the table? But I am among you as one ²⁶  who serves.

[4:25]  ¹ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ² tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ³ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[5:10]  ⁴ tn Or “business associates.”

[5:10]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁶ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁷ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[7:6]  ⁷ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ⁸ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ⁹ sn See the note on the word centurion in 7:2.

[7:6]  ¹⁰ tn Or “do not be bothered.”

[7:6]  ¹¹ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[8:18]  ¹⁰ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ¹¹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ¹² sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[11:7]  ¹³ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ¹⁴ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ¹⁵ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ¹⁶ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[16:7]  ¹⁶ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ¹⁷ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ¹⁸ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ¹⁹ sn The percentage of reduction may not be as great because of the change in material.

[22:27]  ¹⁹ 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]  ²⁰ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ²¹ 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.