Luke 4:34

4:34 “Ha! Leave us alone, ¹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ²  of God.”

Luke 7:14

7:14 Then ³  he came up ⁴  and touched ⁵  the bier, ⁶  and those who carried it stood still. He ⁷  said, “Young man, I say to you, get up!”

Luke 7:40

7:40 So ⁸  Jesus answered him, ⁹  “Simon, I have something to say to you.” He replied, ¹⁰  “Say it, Teacher.”

Luke 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹¹  but the one who is forgiven little loves little.”

Luke 8:30

8:30 Jesus then ¹²  asked him, “What is your name?” He ¹³  said, “Legion,” ¹⁴  because many demons had entered him.

Luke 9:61

9:61 Yet ¹⁵  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ¹⁶ 

Luke 14:9

14:9 So ¹⁷  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ¹⁸  you will begin to move to the least important ¹⁹  place.

Luke 19:43

19:43 For the days will come upon you when your enemies will build ²⁰  an embankment ²¹  against you and surround you and close in on you from every side.

[4:34]  ¹ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ² sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[7:14]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ⁴ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ⁵ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ⁶ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:40]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ⁶ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  ⁷ tn Grk “he said.”

[7:47]  ⁷ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[8:30]  ⁹ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ¹⁰ tn Here δέ (de) has not been translated.

[8:30]  ¹¹ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[9:61]  ¹¹ tn Grk “And another also said.”

[9:61]  ¹² tn Grk “to those in my house.”

[14:9]  ¹³ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ¹⁴ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ¹⁵ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[19:43]  ¹⁵ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ¹⁶ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.