Lukas 3:13

3:13 He told them, “Collect no more ¹  than you are required to.” ² 

Lukas 4:37

4:37 So ³  the news ⁴  about him spread into all areas of the region. ⁵ 

Lukas 6:24

6:24 “But woe ⁶  to you who are rich, for you have received ⁷  your comfort ⁸  already.

Lukas 7:5

7:5 because he loves our nation, ⁹  and even ¹⁰  built our synagogue.” ¹¹ 

Lukas 15:23

15:23 Bring ¹²  the fattened calf ¹³  and kill it! Let us eat ¹⁴  and celebrate,

Lukas 18:6

18:6 And the Lord said, “Listen to what the unrighteous judge says! ¹⁵ 

Lukas 18:23

18:23 But when the man ¹⁶  heard this he became very sad, ¹⁷  for he was extremely wealthy.

Lukas 21:17

21:17 You will be hated by everyone because of my name. ¹⁸ 

Lukas 21:22

21:22 because these are days of vengeance, ¹⁹  to fulfill ²⁰  all that is written.

Lukas 22:51

22:51 But Jesus said, ²¹  “Enough of this!” And he touched the man’s ²²  ear and healed ²³  him.

Lukas 22:64

22:64 They ²⁴  blindfolded him and asked him repeatedly, ²⁵  “Prophesy! Who hit you?” ²⁶ 

Lukas 23:20

23:20 Pilate addressed them once again because he wanted ²⁷  to release Jesus.

Lukas 23:36-37

23:36 The soldiers also mocked him, coming up and offering him sour wine, ²⁸  23:37 and saying, “If ²⁹  you are the king of the Jews, save yourself!”

Lukas 24:37

24:37 But they were startled and terrified, thinking ³⁰  they saw a ghost. ³¹ 

[3:13]  ¹ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[3:13]  ² tn Or “than you are ordered to.”

[4:37]  ³ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  ⁴ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  ⁵ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[6:24]  ⁶ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ⁷ sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ⁸ tn Grk “your consolation.”

[7:5]  ⁹ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹⁰ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ¹¹ sn See the note on synagogues in 4:15.

[15:23]  ¹² tn Grk “And bring.” 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.

[15:23]  ¹³ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ¹⁴ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  ¹⁵ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[18:23]  ¹⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ¹⁷ tn Or “very distressed” (L&N 25.277).

[21:17]  ¹⁸ sn See Luke 6:22, 27; 1 Cor 1:25-31.

[21:22]  ¹⁹ tn Or “of punishment.” This is a time of judgment.

[21:22]  ²⁰ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[22:51]  ²¹ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ²² tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ²³ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

[22:64]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ²⁵ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ²⁶ tn Grk “Who is the one who hit you?”

[22:64]  sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

[23:20]  ²⁷ sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

[23:36]  ²⁸ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[23:37]  ²⁹ tn This is also a first class condition in the Greek text.

[24:37]  ³⁰ sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.

[24:37]  ³¹ tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.