Luke 9:61

9:61 Yet ¹  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ² 

Luke 14:19

14:19 Another ³  said, ‘I have bought five yoke of oxen, ⁴  and I am going out ⁵  to examine them. Please excuse me.’

Luke 17:34

17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ⁶ 

Luke 19:20

19:20 Then another ⁷  slave ⁸  came and said, ‘Sir, here is ⁹  your mina that I put away for safekeeping ¹⁰  in a piece of cloth. ¹¹ 

Luke 22:58

22:58 Then ¹²  a little later someone else ¹³  saw him and said, “You are one of them too.” But Peter said, “Man, ¹⁴  I am not!”

Luke 23:40

23:40 But the other rebuked him, saying, ¹⁵  “Don’t ¹⁶  you fear God, since you are under the same sentence of condemnation? ¹⁷ 

[9:61]  ¹ tn Grk “And another also said.”

[9:61]  ² tn Grk “to those in my house.”

[14:19]  ³ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ⁴ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ⁵ 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.”

[17:34]  ⁵ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[19:20]  ⁷ 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]  ⁸ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ⁹ tn Grk “behold.”

[19:20]  ¹⁰ 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]  ¹¹ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[22:58]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ¹⁰ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ¹¹ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[23:40]  ¹¹ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ¹² tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ¹³ tn The words “of condemnation” are not in the Greek text, but are implied.