Luke 5:25

5:25 Immediately ¹  he stood up before them, picked ²  up the stretcher ³  he had been lying on, and went home, glorifying ⁴  God.

Luke 6:29

6:29 To the person who strikes you on the cheek, ⁵  offer the other as well, ⁶  and from the person who takes away your coat, ⁷  do not withhold your tunic ⁸  either. ⁹ 

Luke 9:3

9:3 He ¹⁰  said to them, “Take nothing for your ¹¹  journey – no staff, ¹²  no bag, ¹³  no bread, no money, and do not take an extra tunic. ¹⁴ 

Luke 9:23

A Call to Discipleship

9:23 Then ¹⁵  he said to them all, ¹⁶  “If anyone wants to become my follower, ¹⁷  he must deny ¹⁸  himself, take up his cross daily, ¹⁹  and follow me.

Luke 11:22

11:22 But ²⁰  when a stronger man ²¹  attacks ²²  and conquers him, he takes away the first man’s ²³  armor on which the man relied ²⁴  and divides up ²⁵  his plunder. ²⁶ 

Luke 11:52

11:52 Woe to you experts in religious law! You have taken away ²⁷  the key to knowledge! You did not go in yourselves, and you hindered ²⁸  those who were going in.”

Luke 19:21

19:21 For I was afraid of you, because you are a severe ²⁹  man. You withdraw ³⁰  what you did not deposit ³¹  and reap what you did not sow.’

Luke 19:24

19:24 And he said to his attendants, ³²  ‘Take the mina from him, and give it to the one who has ten.’ ³³ 

Luke 19:26

19:26 ‘I tell you that everyone who has will be given more, ³⁴  but from the one who does not have, even what he has will be taken away. ³⁵ 

[5:25]  ¹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ² tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

[5:25]  ³ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

[5:25]  ⁴ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

[6:29]  ⁵ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ⁶ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ⁷ tn Or “cloak.”

[6:29]  ⁸ tn See the note on the word “tunics” in 3:11.

[6:29]  ⁹ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[9:3]  ⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ¹⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ¹¹ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ¹² tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ¹³ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:23]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ¹⁴ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ¹⁵ tn Grk “to come after me.”

[9:23]  ¹⁶ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ¹⁷ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[11:22]  ¹⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ¹⁸ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ¹⁹ tn Grk “stronger man than he attacks.”

[11:22]  ²⁰ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ²¹ tn Grk “on which he relied.”

[11:22]  ²² tn Or “and distributes.”

[11:22]  ²³ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[11:52]  ²¹ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ²² tn Or “you tried to prevent.”

[19:21]  ²⁵ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ²⁶ 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]  ²⁷ 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.

[19:24]  ²⁹ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ³⁰ tn Grk “the ten minas.”

[19:26]  ³³ tn Grk “to everyone who has, he will be given more.”

[19:26]  ³⁴ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).