Luke 5:6

5:6 When ¹  they had done this, they caught so many fish that their nets started to tear. ² 

Luke 5:11

5:11 So ³  when they had brought their boats to shore, they left everything and followed ⁴  him.

Luke 11:41

11:41 But give from your heart to those in need, ⁵  and ⁶  then everything will be clean for you. ⁷ 

Luke 17:9

17:9 He won’t thank the slave because he did what he was told, ⁸  will he? ⁹ 

Luke 17:30

17:30 It will be the same on the day the Son of Man is revealed.

Luke 18:27

18:27 He replied, “What is impossible ¹⁰  for mere humans ¹¹  is possible for God.”

Luke 19:36

19:36 As ¹²  he rode along, they ¹³  spread their cloaks on the road.

Luke 21:1

The Widow’s Offering

21:1 Jesus ¹⁴  looked up ¹⁵  and saw the rich putting their gifts into the offering box. ¹⁶ 

Luke 21:22

21:22 because these are days of vengeance, ¹⁷  to fulfill ¹⁸  all that is written.

Luke 21:29

The Parable of the Fig Tree

21:29 Then ¹⁹  he told them a parable: “Look at the fig tree and all the other trees. ²⁰ 

Luke 24:11

24:11 But these words seemed like pure nonsense ²¹  to them, and they did not believe them.

[5:6]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ² tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:11]  ³ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ⁴ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[11:41]  ⁵ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ⁶ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ⁷ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[17:9]  ⁷ tn Grk “did what was commanded.”

[17:9]  ⁸ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[18:27]  ⁹ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ¹⁰ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[19:36]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ¹² tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[21:1]  ¹³ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ¹⁴ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ¹⁵ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:22]  ¹⁵ tn Or “of punishment.” This is a time of judgment.

[21:22]  ¹⁶ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[21:29]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ¹⁸ tn Grk “all the trees.”

[24:11]  ¹⁹ sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.