Lukas 1:32

1:32 He ¹  will be great, ²  and will be called the Son of the Most High, ³  and the Lord God will give him the throne of his father ⁴  David.

Lukas 5:18

5:18 Just then ⁵  some men showed up, carrying a paralyzed man ⁶  on a stretcher. ⁷  They ⁸  were trying to bring him in and place him before Jesus. ⁹ 

Lukas 8:5

8:5 “A sower went out to sow ¹⁰  his seed. ¹¹  And as he sowed, some fell along the path and was trampled on, and the wild birds ¹²  devoured it.

Lukas 9:19

9:19 They ¹³  answered, ¹⁴  “John the Baptist; others say Elijah; ¹⁵  and still others that one of the prophets of long ago has risen.” ¹⁶ 

Lukas 14:7

On Seeking Seats of Honor

14:7 Then ¹⁷  when Jesus ¹⁸  noticed how the guests ¹⁹  chose the places of honor, ²⁰  he told them a parable. He said to them,

Lukas 17:14

17:14 When ²¹  he saw them he said, “Go ²²  and show yourselves to the priests.” ²³  And ²⁴  as they went along, they were cleansed.

Lukas 20:5

20:5 So ²⁵  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Lukas 20:15

20:15 So ²⁶  they threw him out of the vineyard and killed ²⁷  him. What then will the owner of the vineyard do to them?

[1:32]  ¹ tn Grk “this one.”

[1:32]  ² sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ³ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁴ tn Or “ancestor.”

[5:18]  ⁵ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ⁶ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ⁷ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ⁸ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:5]  ¹⁰ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ¹¹ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ¹² tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:19]  ¹³ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ¹⁴ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ¹⁵ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ¹⁶ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[14:7]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ¹⁹ tn Grk “those who were invited.”

[14:7]  ²⁰ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[17:14]  ²¹ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ²² tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ²³ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ²⁴ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[20:5]  ²⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[20:15]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ²⁷ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.