Lukas 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹  a glutton and a drunk, a friend of tax collectors and sinners!’ ² 

Lukas 8:3

8:3 and Joanna the wife of Cuza ³  (Herod’s ⁴  household manager), ⁵  Susanna, and many others who provided for them ⁶  out of their own resources.

Lukas 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ⁷  a Pharisee ⁸  invited Jesus ⁹  to have a meal with him, so he went in and took his place at the table. ¹⁰ 

Lukas 11:48

11:48 So you testify that you approve of ¹¹  the deeds of your ancestors, ¹²  because they killed the prophets ¹³  and you build their ¹⁴  tombs! ¹⁵ 

Lukas 12:38

12:38 Even if he comes in the second or third watch of the night ¹⁶  and finds them alert, ¹⁷  blessed are those slaves! ¹⁸ 

Lukas 12:45

12:45 But if ¹⁹  that ²⁰  slave should say to himself, ²¹  ‘My master is delayed ²²  in returning,’ and he begins to beat ²³  the other ²⁴  slaves, both men and women, ²⁵  and to eat, drink, and get drunk,

Lukas 16:2

16:2 So ²⁶  he called the manager ²⁷  in and said to him, ‘What is this I hear about you? ²⁸  Turn in the account of your administration, ²⁹  because you can no longer be my manager.’

Lukas 18:15

Jesus and Little Children

18:15 Now people ³⁰  were even bringing their babies ³¹  to him for him to touch. ³²  But when the disciples saw it, they began to scold those who brought them. ³³ 

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ³⁴  and said to him, “Zacchaeus, come down quickly, ³⁵  because I must ³⁶  stay at your house today.” ³⁷ 

Lukas 22:59

22:59 And after about an hour still another insisted, ³⁸  “Certainly this man was with him, because he too is a Galilean.” ³⁹ 

[7:34]  ¹ tn Grk “Behold a man.”

[7:34]  ² sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[8:3]  ³ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ⁴ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ⁵ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ⁶ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[11:37]  ⁷ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ⁸ sn See the note on Pharisees in 5:17.

[11:37]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ¹⁰ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[11:48]  ¹¹ tn Grk “you are witnesses and approve of.”

[11:48]  ¹² tn Or “forefathers”; Grk “fathers.”

[11:48]  ¹³ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ¹⁴ tn “Their,” i.e., the prophets.

[11:48]  ¹⁵ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[12:38]  ¹⁶ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ¹⁷ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ¹⁸ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:45]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “should say in his heart.”

[12:45]  ²² tn Or “is taking a long time.”

[12:45]  ²³ 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]  ²⁴ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ²⁵ 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).

[16:2]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ²⁷ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²⁸ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²⁹ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[18:15]  ³⁰ tn Grk “they.”

[18:15]  ³¹ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ³² tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ³³ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[19:5]  ³⁴ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ³⁵ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ³⁶ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ³⁷ sn On today here and in v. 9, see the note on today in 2:11.

[22:59]  ³⁸ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ³⁹ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.