Lukas 1:33

1:33 He ¹  will reign over the house of Jacob ²  forever, and his kingdom will never end.”

Lukas 4:24

4:24 And he added, ³  “I tell you the truth, ⁴  no prophet is acceptable ⁵  in his hometown.

Lukas 7:45

7:45 You gave me no kiss of greeting, ⁶  but from the time I entered she has not stopped kissing my feet.

Lukas 9:44

9:44 “Take these words to heart, ⁷  for the Son of Man is going to be betrayed into the hands of men.” ⁸ 

Lukas 10:42

10:42 but one thing ⁹  is needed. Mary has chosen the best ¹⁰  part; it will not be taken away from her.”

Lukas 11:6

11:6 because a friend of mine has stopped here while on a journey, ¹¹  and I have nothing to set before ¹²  him.’

Lukas 12:6

12:6 Aren’t five sparrows sold for two pennies? ¹³  Yet not one of them is forgotten before God.

Lukas 12:17

12:17 so ¹⁴  he thought to himself, ¹⁵  ‘What should I do, for I have nowhere to store my crops?’ ¹⁶ 

Lukas 12:40

12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ¹⁷ 

Lukas 12:59

12:59 I tell you, you will never get out of there until you have paid the very last cent!” ¹⁸ 

Lukas 14:24

14:24 For I tell you, not one of those individuals ¹⁹  who were invited ²⁰  will taste my banquet!’” ²¹ 

Lukas 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ²² 

Lukas 15:16

15:16 He ²³  was longing to eat ²⁴  the carob pods ²⁵  the pigs were eating, but ²⁶  no one gave him anything.

Lukas 16:11

16:11 If then you haven’t been trustworthy ²⁷  in handling worldly wealth, ²⁸  who will entrust you with the true riches? ²⁹ 

Lukas 18:30

18:30 who will not receive many times more ³⁰  in this age ³¹  – and in the age to come, eternal life.” ³² 

[1:33]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ² tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

[4:24]  ³ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ⁵ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[7:45]  ⁶ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[9:44]  ⁷ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ⁸ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[10:42]  ⁹ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ¹⁰ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

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

[11:6]  ¹² 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.

[12:6]  ¹³ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[12:17]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ¹⁵ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ¹⁶ 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.

[12:40]  ¹⁷ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[12:59]  ¹⁸ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

[12:59]  sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.

[14:24]  ¹⁹ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ²⁰ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ²¹ tn Or “dinner.”

[14:33]  ²² tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:33]  sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

[15:16]  ²³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ²⁴ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ²⁵ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:11]  ²⁷ tn Or “faithful.”

[16:11]  ²⁸ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ²⁹ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[18:30]  ³⁰ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ³¹ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ³² sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).