Luke 8:9

8:9 Then ¹  his disciples asked him what this parable meant. ² 

Luke 9:46

Concerning the Greatest

9:46 Now an argument started among the disciples ³  as to which of them might be ⁴  the greatest.

Luke 10:33

10:33 But ⁵  a Samaritan ⁶  who was traveling ⁷  came to where the injured man ⁸  was, and when he saw him, he felt compassion for him. ⁹ 

Luke 12:25

12:25 And which of you by worrying ¹⁰  can add an hour to his life? ¹¹ 

Luke 14:2

14:2 There ¹²  right ¹³  in front of him was a man suffering from dropsy. ¹⁴ 

Luke 16:20

16:20 But at his gate lay ¹⁵  a poor man named Lazarus ¹⁶  whose body was covered with sores, ¹⁷ 

Luke 18:26

18:26 Those who heard this said, “Then ¹⁸  who can be saved?” ¹⁹ 

Luke 22:24

22:24 A dispute also started ²⁰  among them over which of them was to be regarded as the greatest. ²¹ 

[8:9]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ² tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[9:46]  ³ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ⁴ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[10:33]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ⁶ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ⁷ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ⁸ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ⁹ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[12:25]  ⁷ tn Or “by being anxious.”

[12:25]  ⁸ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[14:2]  ⁹ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ¹⁰ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ¹¹ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[16:20]  ¹¹ tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).

[16:20]  ¹² sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.

[16:20]  ¹³ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[18:26]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26]  ¹⁴ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[22:24]  ¹⁵ tn Or “happened.”

[22:24]  ¹⁶ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).