Luke 4:6

4:6 And he ¹  said to him, “To you ²  I will grant this whole realm ³  – and the glory that goes along with it, ⁴  for it has been relinquished ⁵  to me, and I can give it to anyone I wish.

Luke 12:45

12:45 But if ⁶  that ⁷  slave should say to himself, ⁸  ‘My master is delayed ⁹  in returning,’ and he begins to beat ¹⁰  the other ¹¹  slaves, both men and women, ¹²  and to eat, drink, and get drunk,

Luke 15:8

15:8 “Or what woman, if she has ten silver coins ¹³  and loses ¹⁴  one of them, ¹⁵  does not light a lamp, sweep ¹⁶  the house, and search thoroughly until she finds it?

Luke 20:28

20:28 They asked him, ¹⁷  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ¹⁸  must marry ¹⁹  the widow and father children ²⁰  for his brother. ²¹ 

[4:6]  ¹ tn Grk “And the devil.”

[4:6]  ² sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ³ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁴ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁵ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[12:45]  ⁶ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ⁷ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ⁸ tn Grk “should say in his heart.”

[12:45]  ⁹ tn Or “is taking a long time.”

[12:45]  ¹⁰ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ¹¹ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹² tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[15:8]  ¹¹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ¹² tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ¹³ tn Grk “one coin.”

[15:8]  ¹⁴ tn Grk “and sweep,” 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.

[20:28]  ¹⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ¹⁷ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ¹⁸ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ¹⁹ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ²⁰ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.