Lukas 1:51

1:51 He has demonstrated power ¹  with his arm; he has scattered those whose pride wells up from the sheer arrogance ²  of their hearts.

Lukas 7:49

7:49 But ³  those who were at the table ⁴  with him began to say among themselves, “Who is this, who even forgives sins?”

Lukas 8:30

8:30 Jesus then ⁵  asked him, “What is your name?” He ⁶  said, “Legion,” ⁷  because many demons had entered him.

Lukas 12:17

12:17 so ⁸  he thought to himself, ⁹  ‘What should I do, for I have nowhere to store my crops?’ ¹⁰ 

Lukas 14:4

14:4 But they remained silent. So ¹¹  Jesus ¹²  took hold of the man, ¹³  healed him, and sent him away. ¹⁴ 

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. ¹⁵ 

Lukas 15:16

15:16 He ¹⁶  was longing to eat ¹⁷  the carob pods ¹⁸  the pigs were eating, but ¹⁹  no one gave him anything.

Lukas 16:21

16:21 who longed to eat ²⁰  what fell from the rich man’s table. In addition, the dogs ²¹  came and licked ²²  his sores.

[1:51]  ¹ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ² tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[7:49]  ³ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ⁴ tn Grk “were reclining at table.”

[8:30]  ⁵ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ⁶ tn Here δέ (de) has not been translated.

[8:30]  ⁷ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[12:17]  ⁸ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ⁹ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ¹⁰ 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.

[14:4]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ¹³ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ¹⁴ tn Or “and let him go.”

[14:33]  ¹⁵ 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]  ¹⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ¹⁷ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ¹⁸ 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]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:21]  ²⁰ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ²¹ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ²² sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.