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 13:32

13:32 But ¹⁰  he said to them, “Go ¹¹  and tell that fox, ¹²  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ¹³  I will complete my work. ¹⁴ 

Luke 14:18

14:18 But one after another they all ¹⁵  began to make excuses. ¹⁶  The first said to him, ‘I have bought a field, ¹⁷  and I must go out and see it. Please excuse me.’ ¹⁸ 

Luke 15:4

15:4 “Which one ¹⁹  of you, if he has a hundred ²⁰  sheep and loses one of them, would not leave the ninety-nine in the open pasture ²¹  and go look for ²²  the one that is lost until he finds it? ²³ 

Luke 16:15

16:15 But ²⁴  Jesus ²⁵  said to them, “You are the ones who justify yourselves in men’s eyes, ²⁶  but God knows your hearts. For what is highly prized ²⁷  among men is utterly detestable ²⁸  in God’s sight.

Luke 18:31

Another Prediction of Jesus’ Passion

18:31 Then ²⁹  Jesus ³⁰  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ³¹  and everything that is written about the Son of Man by the prophets will be accomplished. ³² 

Luke 22:61

22:61 Then ³³  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ³⁴  how he had said to him, “Before a rooster crows today, you will deny me three times.”

[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.”

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

[13:32]  ¹⁴ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁷ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ¹⁸ 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]  ¹⁹ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ²⁰ 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]  ²¹ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ²² 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]  ²³ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ²⁴ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ²⁵ 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]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ²⁷ 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]  ²⁸ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ²⁹ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[18:31]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[18:31]  ³² 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.

[22:61]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ³⁴ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).