Luke 7:8

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 

Luke 8:8

8:8 But ⁴  other seed fell on good soil and grew, ⁵  and it produced a hundred times as much grain.” ⁶  As he said this, ⁷  he called out, “The one who has ears to hear had better listen!” ⁸ 

Luke 8:27

8:27 As ⁹  Jesus ¹⁰  stepped ashore, ¹¹  a certain man from the town ¹²  met him who was possessed by demons. ¹³  For a long time this man ¹⁴  had worn no clothes and had not lived in a house, but among ¹⁵  the tombs.

Luke 15:4

15:4 “Which one ¹⁶  of you, if he has a hundred ¹⁷  sheep and loses one of them, would not leave the ninety-nine in the open pasture ¹⁸  and go look for ¹⁹  the one that is lost until he finds it? ²⁰ 

Luke 20:28

20:28 They asked him, ²¹  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ²²  must marry ²³  the widow and father children ²⁴  for his brother. ²⁵ 

[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.

[8:8]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ⁵ tn Grk “when it grew, after it grew.”

[8:8]  ⁶ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ⁷ tn Grk “said these things.”

[8:8]  ⁸ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[8:27]  ⁷ tn Here δέ (de) has not been translated.

[8:27]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ⁹ tn Grk “stepped out on land.”

[8:27]  ¹⁰ tn Or “city.”

[8:27]  ¹¹ tn Grk “who had demons.”

[8:27]  ¹² tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ¹³ tn Or “in.”

[15:4]  ¹⁰ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹¹ 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]  ¹² tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ¹³ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ¹⁴ 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.

[20:28]  ¹³ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ¹⁴ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ¹⁵ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ¹⁶ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ¹⁷ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.