Luke 7:24

7:24 When ¹  John’s messengers had gone, Jesus ²  began to speak to the crowds about John: “What did you go out into the wilderness ³  to see? A reed shaken by the wind? ⁴ 

Luke 10:35

10:35 The ⁵  next day he took out two silver coins ⁶  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ⁷ 

Luke 12:24

12:24 Consider the ravens: ⁸  They do not sow or reap, they have no storeroom or barn, yet God feeds ⁹  them. How much more valuable are you than the birds!

Luke 12:36

12:36 be like people ¹⁰  waiting for their master to come back from the wedding celebration, ¹¹  so that when he comes and knocks they can immediately open the door for him.

Luke 13:32

13:32 But ¹²  he said to them, “Go ¹³  and tell that fox, ¹⁴  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ¹⁵  I will complete my work. ¹⁶ 

Luke 14:18

14:18 But one after another they all ¹⁷  began to make excuses. ¹⁸  The first said to him, ‘I have bought a field, ¹⁹  and I must go out and see it. Please excuse me.’ ²⁰ 

Luke 15:4

15:4 “Which one ²¹  of you, if he has a hundred ²²  sheep and loses one of them, would not leave the ninety-nine in the open pasture ²³  and go look for ²⁴  the one that is lost until he finds it? ²⁵ 

Luke 16:15

16:15 But ²⁶  Jesus ²⁷  said to them, “You are the ones who justify yourselves in men’s eyes, ²⁸  but God knows your hearts. For what is highly prized ²⁹  among men is utterly detestable ³⁰  in God’s sight.

Luke 17:7

17:7 “Would any one of you say ³¹  to your slave ³²  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ³³ 

Luke 18:31

Another Prediction of Jesus’ Passion

18:31 Then ³⁴  Jesus ³⁵  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ³⁶  and everything that is written about the Son of Man by the prophets will be accomplished. ³⁷ 

Luke 20:19

20:19 Then ³⁸  the experts in the law ³⁹  and the chief priests wanted to arrest ⁴⁰  him that very hour, because they realized he had told this parable against them. But ⁴¹  they were afraid of the people.

Luke 24:18

24:18 Then one of them, named Cleopas, answered him, ⁴²  “Are you the only visitor to Jerusalem who doesn’t know ⁴³  the things that have happened there ⁴⁴  in these days?”

[7:24]  ¹ tn Here δέ (de) has not been translated.

[7:24]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ³ tn Or “desert.”

[7:24]  ⁴ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[10:35]  ⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ⁶ tn Grk “two denarii.”

[10:35]  ⁷ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[12:24]  ⁹ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ¹⁰ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[12:36]  ¹³ 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]  ¹⁴ sn An ancient wedding celebration could last for days (Tob 11:18).

[13:32]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ¹⁸ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ¹⁹ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ²⁰ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ²¹ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[14:18]  ²¹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ²² sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ²³ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ²⁴ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[15:4]  ²⁵ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ²⁶ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ²⁷ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ²⁸ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ²⁹ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[16:15]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ³¹ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ³² tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ³³ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[17:7]  ³³ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ³⁴ tn See the note on the word “slave” in 7:2.

[17:7]  ³⁵ 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.

[18:31]  ³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁴⁰ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[20:19]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ⁴² tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ⁴³ tn Grk “tried to lay hands on him.”

[20:19]  ⁴⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[24:18]  ⁴⁵ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ⁴⁶ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ⁴⁷ tn Grk “in it” (referring to the city of Jerusalem).