Luke 5:34

5:34 So ¹  Jesus said to them, “You cannot make the wedding guests ²  fast while the bridegroom ³  is with them, can you? ⁴ 

Luke 7:4

7:4 When ⁵  they came ⁶  to Jesus, they urged ⁷  him earnestly, ⁸  “He is worthy ⁹  to have you do this for him,

Luke 7:43

7:43 Simon answered, ¹⁰  “I suppose the one who had the bigger debt canceled.” ¹¹  Jesus ¹²  said to him, “You have judged rightly.”

Luke 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹³  but the one who is forgiven little loves little.”

Luke 19:13

19:13 And he summoned ten of his slaves, ¹⁴  gave them ten minas, ¹⁵  and said to them, ‘Do business with these until I come back.’

Luke 24:25

24:25 So ¹⁶  he said to them, “You ¹⁷  foolish people ¹⁸  – how slow of heart ¹⁹  to believe ²⁰  all that the prophets have spoken!

[5:34]  ¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ² tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ³ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[7:4]  ⁵ tn Here δέ (de) has not been translated.

[7:4]  ⁶ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ⁷ tn Or “implored.”

[7:4]  ⁸ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ⁹ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:43]  ⁹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ¹⁰ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ¹¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[7:47]  ¹³ 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.”

[19:13]  ¹⁷ tn See the note on the word “slave” in 7:2.

[19:13]  ¹⁸ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[24:25]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ²² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ²³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ²⁴ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ²⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.