Lukas 4:33

4:33 Now ¹  in the synagogue ²  there was a man who had the spirit of an unclean ³  demon, and he cried out with a loud voice,

Lukas 7:2

7:2 A centurion ⁴  there ⁵  had a slave ⁶  who was highly regarded, ⁷  but who was sick and at the point of death.

Lukas 7:33

7:33 For John the Baptist has come ⁸  eating no bread and drinking no wine, ⁹  and you say, ‘He has a demon!’ ¹⁰ 

Lukas 7:42

7:42 When they could not pay, he canceled ¹¹  the debts of both. Now which of them will love him more?”

Lukas 8:6

8:6 Other seed fell on rock, ¹²  and when it came up, it withered because it had no moisture.

Lukas 11:6

11:6 because a friend of mine has stopped here while on a journey, ¹³  and I have nothing to set before ¹⁴  him.’

Lukas 12:17

12:17 so ¹⁵  he thought to himself, ¹⁶  ‘What should I do, for I have nowhere to store my crops?’ ¹⁷ 

Lukas 13:33

13:33 Nevertheless I must ¹⁸  go on my way today and tomorrow and the next day, because it is impossible ¹⁹  that a prophet should be killed ²⁰  outside Jerusalem.’ ²¹ 

Lukas 14:14

14:14 Then ²²  you will be blessed, ²³  because they cannot repay you, for you will be repaid ²⁴  at the resurrection of the righteous.”

Lukas 14:35

14:35 It is of no value ²⁵  for the soil or for the manure pile; it is to be thrown out. ²⁶  The one who has ears to hear had better listen!” ²⁷ 

Lukas 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ²⁸  it.’”

Lukas 20:24

20:24 “Show me a denarius. ²⁹  Whose image ³⁰  and inscription are on it?” ³¹  They said, “Caesar’s.”

Lukas 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ³²  For all seven had married her.” ³³ 

Lukas 22:71

22:71 Then ³⁴  they said, “Why do we need further testimony? We have heard it ourselves ³⁵  from his own lips!” ³⁶ 

Lukas 24:41

24:41 And while they still could not believe it ³⁷  (because of their joy) and were amazed, ³⁸  he said to them, “Do you have anything here to eat?” ³⁹ 

[4:33]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ² sn See the note on synagogues in 4:15.

[4:33]  ³ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[7:2]  ⁴ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ⁵ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ⁷ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:33]  ⁸ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ⁹ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ¹⁰ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[7:42]  ¹¹ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[8:6]  ¹² sn The rock in Palestine would be a limestone base lying right under the soil.

[11:6]  ¹³ tn Grk “has come to me from the road.”

[11:6]  ¹⁴ 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]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ¹⁶ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ¹⁷ 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.

[13:33]  ¹⁸ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ¹⁹ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ²⁰ tn Or “should perish away from.”

[13:33]  ²¹ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:33]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:14]  ²² tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ²³ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ²⁴ sn The passive verb will be repaid looks at God’s commendation.

[14:35]  ²⁵ tn Or “It is not useful” (L&N 65.32).

[14:35]  ²⁶ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ²⁷ 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 8:8).

[19:31]  ²⁸ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[20:24]  ²⁹ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[20:24]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.

[20:24]  ³⁰ tn Or “whose likeness.”

[20:24]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[20:24]  ³¹ tn Grk “whose likeness and inscription does it have?”

[20:33]  ³² sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

[20:33]  ³³ tn Grk “For the seven had her as wife.”

[22:71]  ³⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ³⁵ 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]  ³⁶ tn Grk “from his own mouth” (an idiom).

[24:41]  ³⁷ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ³⁸ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ³⁹ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.