Luke 5:18

5:18 Just then ¹  some men showed up, carrying a paralyzed man ²  on a stretcher. ³  They ⁴  were trying to bring him in and place him before Jesus. ⁵ 

Luke 6:26

6:26 “Woe to you ⁶  when all people ⁷  speak well of you, for their ancestors ⁸  did the same things to the false prophets.

Luke 7:25

7:25 What ⁹  did you go out to see? A man dressed in fancy ¹⁰  clothes? ¹¹  Look, those who wear fancy clothes and live in luxury ¹²  are in kings’ courts! ¹³ 

Luke 8:33

8:33 So ¹⁴  the demons came out of the man and went into the pigs, and the herd of pigs ¹⁵  rushed down the steep slope into the lake and drowned.

Luke 11:30

11:30 For just as Jonah became a sign to the people of Nineveh, ¹⁶  so the Son of Man will be a sign ¹⁷  to this generation. ¹⁸ 

Luke 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ¹⁹  will not be forgiven. ²⁰ 

Luke 12:36

12:36 be like people ²¹  waiting for their master to come back from the wedding celebration, ²²  so that when he comes and knocks they can immediately open the door for him.

Luke 17:22

The Coming of the Son of Man

17:22 Then ²³  he said to the disciples, “The days are coming when you will desire to see one of the days ²⁴  of the Son of Man, and you will not see it.

Luke 17:24

17:24 For just like the lightning flashes ²⁵  and lights up the sky from one side to the other, so will the Son of Man be in his day. ²⁶ 

Luke 18:4

18:4 For ²⁷  a while he refused, but later on ²⁸  he said to himself, ‘Though I neither fear God nor have regard for people, ²⁹ 

Luke 19:21

19:21 For I was afraid of you, because you are a severe ³⁰  man. You withdraw ³¹  what you did not deposit ³²  and reap what you did not sow.’

Luke 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Luke 20:9

The Parable of the Tenants

20:9 Then ³³  he began to tell the people this parable: “A man ³⁴  planted a vineyard, ³⁵  leased it to tenant farmers, ³⁶  and went on a journey for a long time.

Luke 21:36

21:36 But stay alert at all times, ³⁷  praying that you may have strength to escape all these things that must ³⁸  happen, and to stand before the Son of Man.”

Luke 22:58

22:58 Then ³⁹  a little later someone else ⁴⁰  saw him and said, “You are one of them too.” But Peter said, “Man, ⁴¹  I am not!”

Luke 22:60

22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, ⁴²  while he was still speaking, a rooster crowed. ⁴³ 

Luke 23:47

23:47 Now when the centurion ⁴⁴  saw what had happened, he praised God and said, “Certainly this man was innocent!” ⁴⁵ 

[5:18]  ¹ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ² tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ³ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ⁴ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:26]  ⁶ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ⁸ tn Or “forefathers”; Grk “fathers.”

[7:25]  ¹¹ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ¹² tn Or “soft”; see L&N 79.100.

[7:25]  ¹³ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ¹⁴ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ¹⁵ tn Or “palaces.”

[8:33]  ¹⁶ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ¹⁷ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[11:30]  ²¹ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ²² tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ²³ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[12:10]  ²⁶ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ²⁷ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[12:36]  ³¹ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ³² sn An ancient wedding celebration could last for days (Tob 11:18).

[17:22]  ³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ³⁷ 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.

[17:24]  ⁴¹ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ⁴² tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[18:4]  ⁴⁶ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ⁴⁷ tn Grk “after these things.”

[18:4]  ⁴⁸ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[19:21]  ⁵¹ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ⁵² tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.

[19:21]  ⁵³ tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.

[20:9]  ⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ⁵⁷ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ⁵⁸ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ⁵⁹ sn The leasing of land to tenant farmers was common in this period.

[21:36]  ⁶¹ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁶² tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[22:58]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ⁶⁷ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ⁶⁸ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:60]  ⁷¹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:60]  ⁷² tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

[23:47]  ⁷⁶ sn See the note on the word centurion in 7:2.

[23:47]  ⁷⁷ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.