Lukas 7:8

7:8 For I too am a man set under authority, with soldiers under me. ¹  I say to this one, ‘Go,’ and he goes, ²  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ³ 

Lukas 7:38

7:38 As ⁴  she stood ⁵  behind him at his feet, weeping, she began to wet his feet with her tears. She ⁶  wiped them with her hair, ⁷  kissed ⁸  them, ⁹  and anointed ¹⁰  them with the perfumed oil.

Lukas 8:14

8:14 As for the seed that ¹¹  fell among thorns, these are the ones who hear, but ¹²  as they go on their way they are choked ¹³  by the worries and riches and pleasures of life, ¹⁴  and their fruit does not mature. ¹⁵ 

Lukas 8:28

8:28 When he saw ¹⁶  Jesus, he cried out, fell ¹⁷  down before him, and shouted with a loud voice, “Leave me alone, ¹⁸  Jesus, Son of the Most High ¹⁹  God! I beg you, do not torment ²⁰  me!”

Lukas 8:35

8:35 So ²¹  the people went out to see what had happened, and they came to Jesus. They ²²  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Lukas 10:34

10:34 He ²³  went up to him ²⁴  and bandaged his wounds, pouring oil ²⁵  and wine on them. Then ²⁶  he put him on ²⁷  his own animal, ²⁸  brought him to an inn, and took care of him.

Lukas 11:31

11:31 The queen of the South ²⁹  will rise up at the judgment ³⁰  with the people ³¹  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ³²  something greater ³³  than Solomon is here!

Lukas 13:25

13:25 Once ³⁴  the head of the house ³⁵  gets up ³⁶  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ³⁷  let us in!’ ³⁸  But he will answer you, ³⁹  ‘I don’t know where you come from.’ ⁴⁰ 

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ⁴¹  you who kill the prophets and stone those who are sent to you! ⁴²  How often I have longed ⁴³  to gather your children together as a hen gathers her chicks under her wings, but ⁴⁴  you would have none of it! ⁴⁵ 

Lukas 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁴⁶  and give the money ⁴⁷  to the poor, ⁴⁸  and you will have treasure ⁴⁹  in heaven. Then ⁵⁰  come, follow me.”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ⁵¹  the people. When I examined him before you, I ⁵²  did not find this man guilty ⁵³  of anything you accused him of doing.

[7:8]  ¹ tn Grk “having soldiers under me.”

[7:8]  ² sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ³ 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.

[7:38]  ⁴ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ⁵ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ⁶ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ⁷ tn Grk “with the hair of her head.”

[7:38]  ⁸ tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:38]  ⁹ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ¹⁰ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[8:14]  ¹¹ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ¹³ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ¹⁴ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ¹⁵ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[8:28]  ¹⁶ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ¹⁷ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ¹⁸ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ¹⁹ sn On the title Most High see Luke 1:35.

[8:28]  ²⁰ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:35]  ²¹ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ²² tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ²⁴ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ²⁵ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ²⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ²⁷ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ²⁸ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[11:31]  ²⁹ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ³⁰ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ³¹ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ³² tn Grk “behold.”

[11:31]  ³³ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[13:25]  ³⁴ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ³⁵ tn Or “the master of the household.”

[13:25]  ³⁶ tn Or “rises,” or “stands up.”

[13:25]  ³⁷ tn Or “Sir.”

[13:25]  ³⁸ tn Grk “Open to us.”

[13:25]  ³⁹ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ⁴⁰ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[13:34]  ⁴¹ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁴² tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ⁴³ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ⁴⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁴⁵ tn Grk “you were not willing.”

[18:22]  ⁴⁶ sn See Luke 14:33.

[18:22]  ⁴⁷ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ⁴⁸ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁴⁹ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[23:14]  ⁵¹ tn This term also appears in v. 2.

[23:14]  ⁵² tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁵³ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.