Lukas 10:40

10:40 But Martha was distracted ¹  with all the preparations she had to make, ²  so ³  she came up to him and said, “Lord, don’t you care ⁴  that my sister has left me to do all the work ⁵  alone? Tell ⁶  her to help me.”

Lukas 13:16

13:16 Then ⁷  shouldn’t ⁸  this woman, a daughter of Abraham whom Satan ⁹  bound for eighteen long ¹⁰  years, be released from this imprisonment ¹¹  on the Sabbath day?”

Lukas 16:3

16:3 Then ¹²  the manager said to himself, ‘What should I do, since my master is taking my position ¹³  away from me? I’m not strong enough to dig, ¹⁴  and I’m too ashamed ¹⁵  to beg.

Lukas 17:22

The Coming of the Son of Man

17:22 Then ¹⁶  he said to the disciples, “The days are coming when you will desire to see one of the days ¹⁷  of the Son of Man, and you will not see it.

Lukas 21:11

21:11 There will be great earthquakes, and famines ¹⁸  and plagues in various places, and there will be terrifying sights ¹⁹  and great signs ²⁰  from heaven.

[10:40]  ¹ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ² tn Grk “with much serving.”

[10:40]  ³ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ⁴ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ⁵ tn Grk “has left me to serve alone.”

[10:40]  ⁶ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[13:16]  ⁷ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁸ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ⁹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹⁰ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹¹ tn Or “bondage”; Grk “bond.”

[16:3]  ¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ¹³ tn Grk “the stewardship,” “the management.”

[16:3]  ¹⁴ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ¹⁵ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:3]  sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

[17:22]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ¹⁷ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[21:11]  ¹⁸ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ¹⁹ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ²⁰ sn See Jer 4:13-22; 14:12; 21:6-7.