Luke 7:8-9

7:8 For I too am a man set under authority, with soldiers under me. ¹  I say to this one, ‘Go,’ and he goes, ²  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ³  7:9 When Jesus heard this, he was amazed ⁴  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ⁵ 

Luke 9:45

9:45 But they did not understand this statement; its meaning ⁶  had been concealed ⁷  from them, so that they could not grasp it. Yet ⁸  they were afraid to ask him about this statement.

Luke 11:42

11:42 “But woe to you Pharisees! ⁹  You give a tenth ¹⁰  of your mint, ¹¹  rue, ¹²  and every herb, yet you neglect justice ¹³  and love for God! But you should have done these things without neglecting the others. ¹⁴ 

Luke 13:16

13:16 Then ¹⁵  shouldn’t ¹⁶  this woman, a daughter of Abraham whom Satan ¹⁷  bound for eighteen long ¹⁸  years, be released from this imprisonment ¹⁹  on the Sabbath day?”

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ²⁰  ‘God, I thank ²¹  you that I am not like other people: ²²  extortionists, ²³  unrighteous people, ²⁴  adulterers – or even like this tax collector. ²⁵ 

Luke 18:14

18:14 I tell you that this man went down to his home justified ²⁶  rather than the Pharisee. ²⁷  For everyone who exalts ²⁸  himself will be humbled, but he who humbles himself will be exalted.”

Luke 20:2

20:2 and said to him, ²⁹  “Tell us: By what authority ³⁰  are you doing these things? ³¹  Or who it is who gave you this authority?”

Luke 20:17

20:17 But Jesus ³²  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ³³ 

Luke 22:19

22:19 Then ³⁴  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ³⁵  which is given for you. ³⁶  Do this in remembrance of me.”

Luke 23:14

23:14 and said to them, “You brought me this man as one who was misleading ³⁷  the people. When I examined him before you, I ³⁸  did not find this man guilty ³⁹  of anything you accused him of doing.

[7:8]  ¹ tn Grk “having soldiers under me.”

[7:8]  ² sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ³ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:9]  ⁴ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ⁵ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[9:45]  ⁷ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ⁸ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ⁹ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:42]  ¹⁰ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ¹¹ tn Or “you tithe mint.”

[11:42]  ¹² sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ¹³ tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:42]  ¹⁴ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ¹⁵ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[13:16]  ¹³ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹⁴ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹⁵ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹⁶ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹⁷ tn Or “bondage”; Grk “bond.”

[18:11]  ¹⁶ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ¹⁷ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹⁸ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ¹⁹ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ²⁰ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ²¹ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:14]  ¹⁹ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ²⁰ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ²¹ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[20:2]  ²² tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ²³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ²⁴ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[20:17]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ²⁶ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[22:19]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²⁹ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ³⁰ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[23:14]  ³¹ tn This term also appears in v. 2.

[23:14]  ³² tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ³³ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.