Lukas 2:44

2:44 but (because they assumed that he was in their group of travelers) ¹  they went a day’s journey. Then ²  they began to look for him among their relatives and acquaintances. ³ 

Lukas 9:42

9:42 As ⁴  the boy ⁵  was approaching, the demon threw him to the ground ⁶  and shook him with convulsions. ⁷  But Jesus rebuked ⁸  the unclean ⁹  spirit, healed the boy, and gave him back to his father.

Lukas 9:59

9:59 Jesus ¹⁰  said to another, “Follow me.” But he replied, ¹¹  “Lord, first let me go and bury my father.”

Lukas 12:45-46

12:45 But if ¹²  that ¹³  slave should say to himself, ¹⁴  ‘My master is delayed ¹⁵  in returning,’ and he begins to beat ¹⁶  the other ¹⁷  slaves, both men and women, ¹⁸  and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ¹⁹  and assign him a place with the unfaithful. ²⁰ 

Lukas 19:23

19:23 Why then didn’t you put ²¹  my money in the bank, ²²  so that when I returned I could have collected it with interest?’

[2:44]  ¹ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ³ tn Or “and friends.” See L&N 28.30 and 34.17.

[9:42]  ⁴ tn Here δέ (de) has not been translated.

[9:42]  ⁵ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ⁶ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ⁷ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ⁸ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ⁹ sn This is a reference to an evil spirit. See Luke 4:33.

[9:59]  ¹⁰ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ¹¹ tn Grk “said.”

[12:45]  ¹² tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ¹³ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ¹⁴ tn Grk “should say in his heart.”

[12:45]  ¹⁵ tn Or “is taking a long time.”

[12:45]  ¹⁶ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ¹⁷ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹⁸ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[12:46]  ¹⁹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ²⁰ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[19:23]  ²¹ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ²² tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).