Luke 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹  a glutton and a drunk, a friend of tax collectors and sinners!’ ² 

Luke 12:4

12:4 “I ³  tell you, my friends, do not be afraid of those who kill the body, ⁴  and after that have nothing more they can do.

Luke 15:9

15:9 Then ⁵  when she has found it, she calls together her ⁶  friends and neighbors, saying, ‘Rejoice ⁷  with me, for I have found the coin ⁸  that I had lost.’

Luke 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁹  so that when it runs out you will be welcomed ¹⁰  into the eternal homes. ¹¹ 

Luke 23:12

23:12 That very day Herod and Pilate became friends with each other, ¹²  for prior to this they had been enemies. ¹³ 

[7:34]  ¹ tn Grk “Behold a man.”

[7:34]  ² sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[12:4]  ³ tn Here δέ (de) has not been translated.

[12:4]  ⁴ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[15:9]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ⁷ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ⁸ tn Grk “drachma.”

[16:9]  ⁷ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ⁸ sn The passive refers to the welcome of heaven.

[16:9]  ⁹ tn Grk “eternal tents” (as dwelling places).

[23:12]  ⁹ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ¹⁰ tn Grk “at enmity with each other.”