Lukas 1:54

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

Lukas 7:43

7:43 Simon answered, ³  “I suppose the one who had the bigger debt canceled.” ⁴  Jesus ⁵  said to him, “You have judged rightly.”

Lukas 11:38

11:38 The ⁶  Pharisee was astonished when he saw that Jesus ⁷  did not first wash his hands ⁸  before the meal.

Lukas 14:32

14:32 If he cannot succeed, ⁹  he will send a representative ¹⁰  while the other is still a long way off and ask for terms of peace. ¹¹ 

Lukas 19:39

19:39 But ¹²  some of the Pharisees ¹³  in the crowd said to him, “Teacher, rebuke your disciples.” ¹⁴ 

Lukas 20:31

20:31 and then the third married her, and in this same way all seven died, leaving no children.

Lukas 22:25

22:25 So ¹⁵  Jesus ¹⁶  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ¹⁷ 

Lukas 22:55

22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Lukas 23:27

23:27 A great number of the people followed him, among them women ¹⁸  who were mourning ¹⁹  and wailing for him.

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

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

[7:43]  ³ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ⁴ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[11:38]  ⁶ tn Here δέ (de) has not been translated.

[11:38]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁸ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:38]  sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

[14:32]  ⁹ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ¹⁰ tn Grk “a messenger.”

[14:32]  ¹¹ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[19:39]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ¹³ sn See the note on Pharisees in 5:17.

[19:39]  ¹⁴ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[22:25]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ¹⁷ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[23:27]  ¹⁸ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ¹⁹ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.