Lukas 3:11

3:11 John ¹  answered them, ²  “The person who has two tunics ³  must share with the person who has none, and the person who has food must do likewise.”

Lukas 5:14

5:14 Then ⁴  he ordered the man ⁵  to tell no one, ⁶  but commanded him, ⁷  “Go ⁸  and show yourself to a priest, and bring the offering ⁹  for your cleansing, as Moses commanded, ¹⁰  as a testimony to them.” ¹¹ 

Lukas 6:29-30

6:29 To the person who strikes you on the cheek, ¹²  offer the other as well, ¹³  and from the person who takes away your coat, ¹⁴  do not withhold your tunic ¹⁵  either. ¹⁶  6:30 Give to everyone who asks you, ¹⁷  and do not ask for your possessions ¹⁸  back ¹⁹  from the person who takes them away.

Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ²⁰  will be poured ²¹  into your lap. For the measure you use will be the measure you receive.” ²² 

Lukas 9:13

9:13 But he said to them, “You ²³  give them something to eat.” They ²⁴  replied, ²⁵  “We have no more than five loaves and two fish – unless ²⁶  we go ²⁷  and buy food ²⁸  for all these people.”

Lukas 11:3

11:3 Give us each day our daily bread, ²⁹ 

Lukas 11:41

11:41 But give from your heart to those in need, ³⁰  and ³¹  then everything will be clean for you. ³² 

Lukas 12:33

12:33 Sell your possessions ³³  and give to the poor. ³⁴  Provide yourselves purses that do not wear out – a treasure in heaven ³⁵  that never decreases, ³⁶  where no thief approaches and no moth ³⁷  destroys.

Lukas 14:9

14:9 So ³⁸  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ³⁹  you will begin to move to the least important ⁴⁰  place.

Lukas 15:12

15:12 The ⁴¹  younger of them said to his ⁴²  father, ‘Father, give me the share of the estate ⁴³  that will belong ⁴⁴  to me.’ So ⁴⁵  he divided his ⁴⁶  assets between them. ⁴⁷ 

Lukas 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁴⁸  and give the money ⁴⁹  to the poor, ⁵⁰  and you will have treasure ⁵¹  in heaven. Then ⁵²  come, follow me.”

Lukas 19:24

19:24 And he said to his attendants, ⁵³  ‘Take the mina from him, and give it to the one who has ten.’ ⁵⁴ 

Lukas 20:25

20:25 So ⁵⁵  he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ⁵⁶ 

Lukas 22:17

22:17 Then ⁵⁷  he took a cup, ⁵⁸  and after giving thanks he said, “Take this and divide it among yourselves.

[3:11]  ¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ² tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ³ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[5:14]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ⁶ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ⁷ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ⁸ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ⁹ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ¹⁰ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ¹¹ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[6:29]  ¹² sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ¹³ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ¹⁴ tn Or “cloak.”

[6:29]  ¹⁵ tn See the note on the word “tunics” in 3:11.

[6:29]  ¹⁶ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[6:30]  ¹⁷ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ¹⁸ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ¹⁹ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[6:38]  ²⁰ 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]  ²¹ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ²² tn Grk “by [the measure] with which you measure it will be measured back to you.”

[9:13]  ²³ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ²⁴ tn Here δέ (de) has not been translated.

[9:13]  ²⁵ tn Grk “said.”

[9:13]  ²⁶ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ²⁷ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ²⁸ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[11:3]  ²⁹ 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.

[11:41]  ³⁰ 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]  ³¹ 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]  ³² 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.

[12:33]  ³³ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ³⁴ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ³⁵ tn Grk “in the heavens.”

[12:33]  ³⁶ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ³⁷ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[14:9]  ³⁸ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ³⁹ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ⁴⁰ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[15:12]  ⁴¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ⁴² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁴³ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ⁴⁴ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ⁴⁵ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ⁴⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁴⁷ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[18:22]  ⁴⁸ sn See Luke 14:33.

[18:22]  ⁴⁹ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ⁵⁰ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁵¹ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[19:24]  ⁵³ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ⁵⁴ tn Grk “the ten minas.”

[20:25]  ⁵⁵ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ⁵⁶ sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[22:17]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ⁵⁸ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).