Lukas 3:15

3:15 While the people were filled with anticipation ¹  and they all wondered ²  whether perhaps John ³  could be the Christ, ⁴ 

Lukas 4:11

4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ⁵ 

Lukas 7:2

7:2 A centurion ⁶  there ⁷  had a slave ⁸  who was highly regarded, ⁹  but who was sick and at the point of death.

Lukas 8:7

8:7 Other seed fell among the thorns, ¹⁰  and they grew up with it and choked ¹¹  it.

Lukas 9:17

9:17 They all ate and were satisfied, and what was left over ¹²  was picked up – twelve baskets of broken pieces.

Lukas 9:34

9:34 As ¹³  he was saying this, a cloud ¹⁴  came ¹⁵  and overshadowed ¹⁶  them, and they were afraid as they entered the cloud.

Lukas 11:44

11:44 Woe to you! ¹⁷  You are like unmarked graves, and people ¹⁸  walk over them without realizing it!” ¹⁹ 

Lukas 13:8

13:8 But the worker ²⁰  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ²¹  on it.

Lukas 14:29

14:29 Otherwise, ²²  when he has laid ²³  a foundation and is not able to finish the tower, ²⁴  all who see it ²⁵  will begin to make fun of ²⁶  him.

Lukas 15:28

15:28 But the older son ²⁷  became angry ²⁸  and refused ²⁹  to go in. His father came out and appealed to him,

Lukas 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ³⁰  by her unending pleas.’” ³¹ 

Lukas 22:31

22:31 “Simon, ³²  Simon, pay attention! ³³  Satan has demanded to have you all, ³⁴  to sift you like wheat, ³⁵ 

Lukas 24:31

24:31 At this point ³⁶  their eyes were opened and they recognized ³⁷  him. ³⁸  Then ³⁹  he vanished out of their sight.

[3:15]  ¹ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ² tn Grk “pondered in their hearts.”

[3:15]  ³ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[4:11]  ⁵ sn A quotation from Ps 91:12.

[7:2]  ⁶ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ⁷ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ⁸ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ⁹ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[8:7]  ¹⁰ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ¹¹ sn That is, crowded out the good plants.

[9:17]  ¹² sn There was more than enough for everybody, as indicated by the gathering of what was left over.

[9:34]  ¹³ tn Here δέ (de) has not been translated.

[9:34]  ¹⁴ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ¹⁵ tn Or “appeared.”

[9:34]  ¹⁶ tn Or “surrounded.”

[11:44]  ¹⁷ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ¹⁸ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ¹⁹ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[13:8]  ²⁰ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ²¹ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[14:29]  ²² tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ²³ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ²⁴ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ²⁵ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ²⁶ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[15:28]  ²⁷ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ²⁸ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ²⁹ sn Ironically the attitude of the older son has left him outside and without joy.

[18:5]  ³⁰ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ³¹ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[22:31]  ³² tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ³³ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ³⁴ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ³⁵ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[24:31]  ³⁶ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ³⁷ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ³⁸ tn This pronoun is somewhat emphatic.

[24:31]  ³⁹ tn This translates a καί (kai, “and”) that has clear sequential force.