Lukas 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ¹  or two young pigeons. ² 

Lukas 2:35

2:35 Indeed, as a result of him the thoughts ³  of many hearts will be revealed ⁴  – and a sword ⁵  will pierce your own soul as well!” ⁶ 

Lukas 14:13

14:13 But when you host an elaborate meal, ⁷  invite the poor, the crippled, ⁸  the lame, and ⁹  the blind. ¹⁰ 

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. ¹¹ 

Lukas 15:16

15:16 He ¹²  was longing to eat ¹³  the carob pods ¹⁴  the pigs were eating, but ¹⁵  no one gave him anything.

Lukas 19:4

19:4 So ¹⁶  he ran on ahead and climbed up into a sycamore tree ¹⁷  to see him, because Jesus ¹⁸  was going to pass that way.

Lukas 21:35

21:35 For ¹⁹  it will overtake ²⁰  all who live on the face of the whole earth. ²¹ 

Lukas 22:17

22:17 Then ²²  he took a cup, ²³  and after giving thanks he said, “Take this and divide it among yourselves.

Lukas 23:18

23:18 But they all shouted out together, ²⁴  “Take this man ²⁵  away! Release Barabbas for us!”

[2:24]  ¹ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ² sn A quotation from Lev 12:8; 5:11 (LXX).

[2:35]  ³ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[2:35]  ⁴ sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

[2:35]  ⁵ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

[2:35]  ⁶ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

[14:13]  ⁷ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ⁸ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ⁹ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ¹⁰ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:33]  ¹¹ 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]  ¹² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ¹³ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ¹⁴ 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]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:4]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ¹⁷ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ¹⁸ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[21:35]  ¹⁹ tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.

[21:35]  ²⁰ tn Or “come upon.”

[21:35]  ²¹ sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

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

[22:17]  ²³ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[23:18]  ²⁴ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ²⁵ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.