Lukas 3:14

3:14 Then some soldiers ¹  also asked him, “And as for us – what should we do?” ²  He told them, “Take money from no one by violence ³  or by false accusation, ⁴  and be content with your pay.”

Lukas 4:41

4:41 Demons also came out ⁵  of many, crying out, ⁶  “You are the Son of God!” ⁷  But he rebuked ⁸  them, and would not allow them to speak, ⁹  because they knew that he was the Christ. ¹⁰ 

Lukas 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ¹¹ 

As Jesus was on his way, the crowds pressed ¹²  around him.

Lukas 9:41-42

9:41 Jesus answered, ¹³  “You ¹⁴  unbelieving ¹⁵  and perverse generation! How much longer ¹⁶  must I be with you and endure ¹⁷  you? ¹⁸  Bring your son here.” 9:42 As ¹⁹  the boy ²⁰  was approaching, the demon threw him to the ground ²¹  and shook him with convulsions. ²²  But Jesus rebuked ²³  the unclean ²⁴  spirit, healed the boy, and gave him back to his father.

Lukas 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ²⁵  the outside of the cup and the plate, but inside you are full of greed and wickedness. ²⁶ 

Lukas 12:47

12:47 That ²⁷  servant who knew his master’s will but did not get ready or do what his master asked ²⁸  will receive a severe beating.

Lukas 21:34

Be Ready!

21:34 “But be on your guard ²⁹  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ³⁰ 

Lukas 22:59

22:59 And after about an hour still another insisted, ³¹  “Certainly this man was with him, because he too is a Galilean.” ³² 

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ³³  And after he said this he breathed his last.

[3:14]  ¹ tn Grk “And soldiers.”

[3:14]  ² tn Grk “And what should we ourselves do?”

[3:14]  ³ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ⁴ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[4:41]  ⁵ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ⁶ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ⁷ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ⁸ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ⁹ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:41]  sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

[8:42]  ¹¹ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ¹² sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[9:41]  ¹³ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ¹⁴ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ¹⁵ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ¹⁶ tn Grk “how long.”

[9:41]  ¹⁷ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ¹⁸ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:42]  ¹⁹ tn Here δέ (de) has not been translated.

[9:42]  ²⁰ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ²¹ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ²² tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ²³ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ²⁴ sn This is a reference to an evil spirit. See Luke 4:33.

[11:39]  ²⁵ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ²⁶ tn Or “and evil.”

[12:47]  ²⁷ tn Here δέ (de) has not been translated.

[12:47]  ²⁸ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[21:34]  ²⁹ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ³⁰ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[22:59]  ³¹ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ³² sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[23:46]  ³³ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.