Luke 9:48

9:48 and said to them, “Whoever welcomes ¹  this child ²  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ³ 

Luke 9:53

9:53 but the villagers ⁴  refused to welcome ⁵  him, because he was determined to go to Jerusalem. ⁶ 

Luke 22:17

22:17 Then ⁷  he took a cup, ⁸  and after giving thanks he said, “Take this and divide it among yourselves.

Luke 2:28

2:28 Simeon ⁹  took him in his arms and blessed God, saying, ¹⁰ 

Luke 10:8

10:8 Whenever ¹¹  you enter a town ¹²  and the people ¹³  welcome you, eat what is set before you.

Luke 10:10

10:10 But whenever ¹⁴  you enter a town ¹⁵  and the people ¹⁶  do not welcome ¹⁷  you, go into its streets ¹⁸  and say,

Luke 16:4

16:4 I know ¹⁹  what to do so that when I am put out of management, people will welcome me into their homes.’ ²⁰ 

Luke 9:5

9:5 Wherever ²¹  they do not receive you, ²²  as you leave that town, ²³  shake the dust off ²⁴  your feet as a testimony against them.”

Luke 16:6

16:6 The man ²⁵  replied, ‘A hundred measures ²⁶  of olive oil.’ The manager ²⁷  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ²⁸ 

Luke 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ²⁹  so that when it runs out you will be welcomed ³⁰  into the eternal homes. ³¹ 

Luke 18:17

18:17 I tell you the truth, ³²  whoever does not receive ³³  the kingdom of God like a child ³⁴  will never ³⁵  enter it.”

Luke 8:13

8:13 Those ³⁶  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ³⁷  but ³⁸  in a time of testing ³⁹  fall away. ⁴⁰ 

Luke 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ⁴¹  replied, ‘A hundred measures ⁴²  of wheat.’ The manager ⁴³  said to him, ‘Take your bill, and write eighty.’ ⁴⁴ 

[9:48]  ¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ² sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ³ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[9:53]  ⁴ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ⁵ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ⁶ tn Grk “because his face was set toward Jerusalem.”

[22:17]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ⁸ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[2:28]  ¹⁰ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ¹¹ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[10:8]  ¹³ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ¹⁴ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ¹⁵ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ¹⁶ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ¹⁷ tn Or “city.”

[10:10]  ¹⁸ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ¹⁹ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ²⁰ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[16:4]  ¹⁹ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ²⁰ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[9:5]  ²² tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ²³ tn Grk “all those who do not receive you.”

[9:5]  ²⁴ tn Or “city.”

[9:5]  ²⁵ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[16:6]  ²⁵ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ²⁶ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ²⁷ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ²⁸ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[16:9]  ²⁸ 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]  ²⁹ sn The passive refers to the welcome of heaven.

[16:9]  ³⁰ tn Grk “eternal tents” (as dwelling places).

[18:17]  ³¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ³² sn On receive see John 1:12.

[18:17]  ³³ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ³⁴ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[8:13]  ³⁴ tn Here δέ (de) has not been translated.

[8:13]  ³⁵ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ³⁷ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ³⁸ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[16:7]  ³⁷ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ³⁸ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ³⁹ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ⁴⁰ sn The percentage of reduction may not be as great because of the change in material.