Lukas 11:6

11:6 because a friend of mine has stopped here while on a journey, ¹  and I have nothing to set before ²  him.’

Lukas 12:17

12:17 so ³  he thought to himself, ⁴  ‘What should I do, for I have nowhere to store my crops?’ ⁵ 

Lukas 14:17

14:17 At ⁶  the time for the banquet ⁷  he sent his slave ⁸  to tell those who had been invited, ‘Come, because everything is now ready.’

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁹  over one sinner who repents.”

Lukas 18:32

18:32 For he will be handed over ¹⁰  to the Gentiles; he will be mocked, ¹¹  mistreated, ¹²  and spat on. ¹³ 

Lukas 22:71

22:71 Then ¹⁴  they said, “Why do we need further testimony? We have heard it ourselves ¹⁵  from his own lips!” ¹⁶ 

[11:6]  ¹ tn Grk “has come to me from the road.”

[11:6]  ² sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[12:17]  ³ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ⁴ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ⁵ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[14:17]  ⁶ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ⁷ tn Or “dinner.”

[14:17]  ⁸ tn See the note on the word “slave” in 7:2.

[15:10]  ⁹ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[18:32]  ¹⁰ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ¹¹ sn See Luke 22:63; 23:11, 36.

[18:32]  ¹² tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ¹³ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[22:71]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ¹⁵ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ¹⁶ tn Grk “from his own mouth” (an idiom).