Lukas 9:12

9:12 Now the day began to draw to a close, ¹  so ²  the twelve came and said to Jesus, ³  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ⁴  and food, because we are in an isolated place.” ⁵ 

Lukas 11:8

11:8 I tell you, even though the man inside ⁶  will not get up and give him anything because he is his friend, yet because of the first man’s ⁷  sheer persistence ⁸  he will get up and give him whatever he needs.

Lukas 18:14

18:14 I tell you that this man went down to his home justified ⁹  rather than the Pharisee. ¹⁰  For everyone who exalts ¹¹  himself will be humbled, but he who humbles himself will be exalted.”

Lukas 20:28

20:28 They asked him, ¹²  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ¹³  must marry ¹⁴  the widow and father children ¹⁵  for his brother. ¹⁶ 

Lukas 23:2

23:2 They ¹⁷  began to accuse ¹⁸  him, saying, “We found this man subverting ¹⁹  our nation, forbidding ²⁰  us to pay the tribute tax ²¹  to Caesar ²²  and claiming that he himself is Christ, ²³  a king.”

[9:12]  ¹ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ² tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ⁴ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ⁵ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[11:8]  ⁶ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ⁷ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ⁸ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[18:14]  ⁹ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ¹⁰ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ¹¹ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[20:28]  ¹² tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ¹³ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ¹⁴ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ¹⁵ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ¹⁶ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[23:2]  ¹⁷ tn Here δέ (de) has not been translated.

[23:2]  ¹⁸ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ¹⁹ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ²⁰ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ²¹ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ²² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.