Luke 7:40

7:40 So ¹  Jesus answered him, ²  “Simon, I have something to say to you.” He replied, ³  “Say it, Teacher.”

Luke 9:3

9:3 He ⁴  said to them, “Take nothing for your ⁵  journey – no staff, ⁶  no bag, ⁷  no bread, no money, and do not take an extra tunic. ⁸ 

Luke 11:5

11:5 Then ⁹  he said to them, “Suppose one of you ¹⁰  has a friend, and you go to him ¹¹  at midnight and say to him, ‘Friend, lend me three loaves of bread, ¹² 

Luke 12:4

12:4 “I ¹³  tell you, my friends, do not be afraid of those who kill the body, ¹⁴  and after that have nothing more they can do.

Luke 12:19

12:19 And I will say to myself, ¹⁵  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

Luke 13:11

13:11 and a woman was there ¹⁶  who had been disabled by a spirit ¹⁷  for eighteen years. She ¹⁸  was bent over and could not straighten herself up completely. ¹⁹ 

Luke 14:19

14:19 Another ²⁰  said, ‘I have bought five yoke of oxen, ²¹  and I am going out ²²  to examine them. Please excuse me.’

Luke 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ²³  first and compute the cost ²⁴  to see if he has enough money to complete it?

Luke 16:28

16:28 (for I have five brothers) to warn ²⁵  them so that they don’t come ²⁶  into this place of torment.’

Luke 17:7

17:7 “Would any one of you say ²⁷  to your slave ²⁸  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ²⁹ 

Luke 18:24

18:24 When Jesus noticed this, ³⁰  he said, “How hard ³¹  it is for the rich to enter the kingdom of God! ³² 

Luke 19:17

19:17 And the king ³³  said to him, ‘Well done, good slave! Because you have been faithful ³⁴  in a very small matter, you will have authority ³⁵  over ten cities.’

Luke 19:20

19:20 Then another ³⁶  slave ³⁷  came and said, ‘Sir, here is ³⁸  your mina that I put away for safekeeping ³⁹  in a piece of cloth. ⁴⁰ 

Luke 19:24

19:24 And he said to his attendants, ⁴¹  ‘Take the mina from him, and give it to the one who has ten.’ ⁴² 

Luke 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ⁴³  on the earth and wrath against this people.

[7:40]  ¹ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ² tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  ³ tn Grk “he said.”

[9:3]  ⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ⁶ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ⁷ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ⁸ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[11:5]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ⁸ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ⁹ tn Grk “he will go to him.”

[11:5]  ¹⁰ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[12:4]  ¹⁰ tn Here δέ (de) has not been translated.

[12:4]  ¹¹ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:19]  ¹³ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[13:11]  ¹⁶ tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[13:11]  ¹⁷ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ¹⁸ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ¹⁹ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[14:19]  ¹⁹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ²⁰ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ²¹ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[14:28]  ²² tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ²³ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[16:28]  ²⁵ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ²⁶ tn Grk “lest they also come.”

[17:7]  ²⁸ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ²⁹ tn See the note on the word “slave” in 7:2.

[17:7]  ³⁰ 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.

[18:24]  ³¹ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  ³² sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ³³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[19:17]  ³⁴ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ³⁵ tn See Luke 16:10.

[19:17]  ³⁶ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[19:20]  ³⁷ sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

[19:20]  ³⁸ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ³⁹ tn Grk “behold.”

[19:20]  ⁴⁰ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

[19:20]  ⁴¹ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[19:24]  ⁴⁰ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ⁴¹ tn Grk “the ten minas.”

[21:23]  ⁴³ sn Great distress means that this is a period of great judgment.