Lukas 3:11

3:11 John ¹  answered them, ²  “The person who has two tunics ³  must share with the person who has none, and the person who has food must do likewise.”

Lukas 4:40-41

4:40 As the sun was setting, all those who had any relatives ⁴  sick with various diseases brought them to Jesus. ⁵  He placed ⁶  his hands on every one of them and healed them. 4:41 Demons also came out ⁷  of many, crying out, ⁸  “You are the Son of God!” ⁹  But he rebuked ¹⁰  them, and would not allow them to speak, ¹¹  because they knew that he was the Christ. ¹² 

Lukas 5:29

5:29 Then ¹³  Levi gave a great banquet ¹⁴  in his house for Jesus, ¹⁵  and there was a large crowd of tax collectors and others sitting ¹⁶  at the table with them.

Lukas 10:35

10:35 The ¹⁷  next day he took out two silver coins ¹⁸  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ¹⁹ 

Lukas 18:13

18:13 The tax collector, however, stood ²⁰  far off and would not even look up ²¹  to heaven, but beat his breast and said, ‘God, be merciful ²²  to me, sinner that I am!’ ²³ 

Lukas 18:16

18:16 But Jesus called for the children, ²⁴  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ²⁵  belongs to such as these. ²⁶ 

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ²⁷  they watched him carefully and sent spies who pretended to be sincere. ²⁸  They wanted to take advantage of what he might say ²⁹  so that they could deliver him up to the authority and jurisdiction ³⁰  of the governor.

[3:11]  ¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ² tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ³ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[4:40]  ⁴ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ⁶ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:41]  ⁷ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ⁸ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ⁹ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ¹⁰ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ¹¹ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:41]  sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

[5:29]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ¹⁴ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ¹⁶ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[10:35]  ¹⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹⁸ tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ¹⁹ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[18:13]  ²⁰ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ²¹ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ²² tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ²³ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:16]  ²⁴ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ²⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16]  ²⁶ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[20:20]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ²⁸ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ²⁹ tn Grk “so that they might catch him in some word.”

[20:20]  ³⁰ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).