Lukas 1:54

1:54 He has helped his servant Israel, remembering ¹  his mercy, ² 

Lukas 9:17

9:17 They all ate and were satisfied, and what was left over ³  was picked up – twelve baskets of broken pieces.

Lukas 9:53

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

Lukas 11:16

11:16 Others, to test ⁷  him, ⁸  began asking for ⁹  a sign ¹⁰  from heaven.

Lukas 11:41

11:41 But give from your heart to those in need, ¹¹  and ¹²  then everything will be clean for you. ¹³ 

Lukas 14:29

14:29 Otherwise, ¹⁴  when he has laid ¹⁵  a foundation and is not able to finish the tower, ¹⁶  all who see it ¹⁷  will begin to make fun of ¹⁸  him.

Lukas 17:16

17:16 He ¹⁹  fell with his face to the ground ²⁰  at Jesus’ feet and thanked him. ²¹  (Now ²²  he was a Samaritan.) ²³ 

Lukas 22:16

22:16 For I tell you, I will not eat it again ²⁴  until it is fulfilled ²⁵  in the kingdom of God.” ²⁶ 

[1:54]  ¹ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ² tn Or “his [God’s] loyal love.”

[9:17]  ³ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

[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.”

[9:53]  sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

[11:16]  ⁷ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ⁸ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ⁹ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ¹⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:41]  ¹¹ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

[11:41]  ¹² tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ¹³ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[14:29]  ¹⁴ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ¹⁵ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ¹⁶ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ¹⁷ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ¹⁸ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[17:16]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ²⁰ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ²¹ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ²² tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ²³ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[22:16]  ²⁴ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ²⁵ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ²⁶ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.