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 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ⁶  who will prepare your way before you.’ ⁷ 

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 ⁸  will not be forgiven. ⁹ 

Luke 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ¹⁰ 

Luke 17:7

17:7 “Would any one of you say ¹¹  to your slave ¹²  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ¹³ 

Luke 18:17

18:17 I tell you the truth, ¹⁴  whoever does not receive ¹⁵  the kingdom of God like a child ¹⁶  will never ¹⁷  enter it.”

Luke 18:30

18:30 who will not receive many times more ¹⁸  in this age ¹⁹  – and in the age to come, eternal life.” ²⁰ 

Luke 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ²¹  All will be torn down!” ²² 

Luke 23:51

23:51 (He ²³  had not consented ²⁴  to their plan and action.) He ²⁵  was from the Judean town ²⁶  of Arimathea, and was looking forward to ²⁷  the kingdom of God. ²⁸ 

[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.

[7:27]  ⁶ tn Grk “before your face” (an idiom).

[7:27]  ⁷ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[12:10]  ¹¹ 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]  ¹² tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[14:33]  ¹⁶ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[17:7]  ²¹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ²² tn See the note on the word “slave” in 7:2.

[17:7]  ²³ tn Grk “and recline 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. See BDAG 70 s.v. ἀναπίπτω 1.

[18:17]  ²⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ²⁷ sn On receive see John 1:12.

[18:17]  ²⁸ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ²⁹ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[18:30]  ³¹ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ³² tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ³³ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[21:6]  ³⁶ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ³⁷ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[23:51]  ⁴¹ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁴² tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  ⁴³ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁴⁴ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ⁴⁵ tn Or “waiting for.”

[23:51]  ⁴⁶ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.