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 14:9

14:9 So ⁴  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ⁵  you will begin to move to the least important ⁶  place.

Lukas 16:3-4

16:3 Then ⁷  the manager said to himself, ‘What should I do, since my master is taking my position ⁸  away from me? I’m not strong enough to dig, ⁹  and I’m too ashamed ¹⁰  to beg. 16:4 I know ¹¹  what to do so that when I am put out of management, people will welcome me into their homes.’ ¹² 

Lukas 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ¹³  we have only done what was our duty.’” ¹⁴ 

Lukas 24:49

24:49 And look, I am sending you ¹⁵  what my Father promised. ¹⁶  But stay in the city ¹⁷  until you have been clothed with power ¹⁸  from on high.”

[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.

[14:9]  ⁴ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ⁵ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ⁶ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[16:3]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ⁸ tn Grk “the stewardship,” “the management.”

[16:3]  ⁹ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ¹⁰ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:3]  sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

[16:4]  ¹¹ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ¹² sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[17:10]  ¹³ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ¹⁴ tn Or “we have only done what we were supposed to do.”

[24:49]  ¹⁵ tn Grk “sending on you.”

[24:49]  ¹⁶ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ¹⁷ sn The city refers to Jerusalem.

[24:49]  ¹⁸ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).