Lukas 1:17

1:17 And he will go as forerunner before the Lord ¹  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ²  to make ready for the Lord a people prepared for him.”

Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ³  will be poured ⁴  into your lap. For the measure you use will be the measure you receive.” ⁵ 

Lukas 8:18

8:18 So listen carefully, ⁶  for whoever has will be given more, but ⁷  whoever does not have, even what he thinks he has ⁸  will be taken from him.”

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ⁹  the apostles returned, ¹⁰  they told Jesus ¹¹  everything they had done. Then ¹²  he took them with him and they withdrew privately to a town ¹³  called Bethsaida. ¹⁴ 

Lukas 11:3

11:3 Give us each day our daily bread, ¹⁵ 

Lukas 11:46

11:46 But Jesus ¹⁶  replied, ¹⁷  “Woe to you experts in religious law as well! ¹⁸  You load people ¹⁹  down with burdens difficult to bear, yet you yourselves refuse to touch ²⁰  the burdens with even one of your fingers!

Lukas 12:42

12:42 The Lord replied, ²¹  “Who then is the faithful and wise manager, ²²  whom the master puts in charge of his household servants, ²³  to give them their allowance of food at the proper time?

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ²⁴  so that when it runs out you will be welcomed ²⁵  into the eternal homes. ²⁶ 

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ²⁷  ‘God, I thank ²⁸  you that I am not like other people: ²⁹  extortionists, ³⁰  unrighteous people, ³¹  adulterers – or even like this tax collector. ³² 

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ³³  but from the one who does not have, even what he has will be taken away. ³⁴ 

Lukas 22:35

22:35 Then ³⁵  Jesus ³⁶  said to them, “When I sent you out with no money bag, ³⁷  or traveler’s bag, ³⁸  or sandals, you didn’t lack ³⁹  anything, did you?” They replied, ⁴⁰  “Nothing.”

Lukas 23:53

23:53 Then ⁴¹  he took it down, wrapped it in a linen cloth, ⁴²  and placed it ⁴³  in a tomb cut out of the rock, ⁴⁴  where no one had yet been buried. ⁴⁵ 

[1:17]  ¹ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ² sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[6:38]  ³ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ⁴ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ⁵ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[8:18]  ⁶ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ⁷ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ⁸ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[9:10]  ⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ¹⁰ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ¹³ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ¹⁴ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[11:3]  ¹⁵ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

[11:46]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ¹⁷ tn Grk “said.”

[11:46]  ¹⁸ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ¹⁹ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ²⁰ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[12:42]  ²¹ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ²² tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ²³ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[16:9]  ²⁴ 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]  ²⁵ sn The passive refers to the welcome of heaven.

[16:9]  ²⁶ tn Grk “eternal tents” (as dwelling places).

[18:11]  ²⁷ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ²⁸ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ²⁹ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ³⁰ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ³¹ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ³² sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[19:26]  ³³ tn Grk “to everyone who has, he will be given more.”

[19:26]  sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

[19:26]  ³⁴ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[22:35]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ³⁷ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ³⁸ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ³⁹ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ⁴⁰ tn Grk “said.”

[23:53]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ⁴² tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ⁴³ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

[23:53]  ⁴⁴ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

[23:53]  ⁴⁵ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

[23:53]  tn Or “laid to rest.”