Lukas 5:19

5:19 But ¹  since they found ²  no way to carry him in because of the crowd, they went up on the roof ³  and let him down on the stretcher ⁴  through the roof tiles ⁵  right ⁶  in front of Jesus. ⁷ 

Lukas 7:9

7:9 When Jesus heard this, he was amazed ⁸  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ⁹ 

Lukas 8:35

8:35 So ¹⁰  the people went out to see what had happened, and they came to Jesus. They ¹¹  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 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ¹²  goes out of a person, ¹³  it passes through waterless places ¹⁴  looking for rest but ¹⁵  not finding any. Then ¹⁶  it says, ‘I will return to the home I left.’ ¹⁷ 

Lukas 12:37

12:37 Blessed are those slaves ¹⁸  whom their master finds alert ¹⁹  when he returns! I tell you the truth, ²⁰  he will dress himself to serve, ²¹  have them take their place at the table, ²²  and will come ²³  and wait on them! ²⁴ 

Lukas 13:6-7

Warning to Israel to Bear Fruit

13:6 Then ²⁵  Jesus ²⁶  told this parable: “A man had a fig tree ²⁷  planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So ²⁸  he said to the worker who tended the vineyard, ‘For ²⁹  three years ³⁰  now, I have come looking for fruit on this fig tree, and each time I inspect it ³¹  I find none. Cut ³²  it down! Why ³³  should it continue to deplete ³⁴  the soil?’

Lukas 15:4

15:4 “Which one ³⁵  of you, if he has a hundred ³⁶  sheep and loses one of them, would not leave the ninety-nine in the open pasture ³⁷  and go look for ³⁸  the one that is lost until he finds it? ³⁹ 

Lukas 15:6

15:6 Returning ⁴⁰  home, he calls together ⁴¹  his ⁴²  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ⁴³  and loses ⁴⁴  one of them, ⁴⁵  does not light a lamp, sweep ⁴⁶  the house, and search thoroughly until she finds it?

Lukas 18:8

18:8 I tell you, he will give them justice speedily. ⁴⁷  Nevertheless, when the Son of Man comes, will he find faith ⁴⁸  on earth?”

Lukas 19:30

19:30 telling them, ⁴⁹  “Go to the village ahead of you. ⁵⁰  When ⁵¹  you enter it, you will find a colt tied there that has never been ridden. ⁵²  Untie it and bring it here.

Lukas 23:2

23:2 They ⁵³  began to accuse ⁵⁴  him, saying, “We found this man subverting ⁵⁵  our nation, forbidding ⁵⁶  us to pay the tribute tax ⁵⁷  to Caesar ⁵⁸  and claiming that he himself is Christ, ⁵⁹  a king.”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ⁶⁰  the people. When I examined him before you, I ⁶¹  did not find this man guilty ⁶²  of anything you accused him of doing.

[5:19]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ² tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ³ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ⁴ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ⁵ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ⁶ tn Grk “in the midst.”

[5:19]  ⁷ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[7:9]  ⁸ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ⁹ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[8:35]  ¹⁰ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ¹¹ 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.

[11:24]  ¹² sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ¹³ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ¹⁴ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ¹⁶ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ¹⁷ tn Grk “I will return to my house from which I came.”

[12:37]  ¹⁸ tn See the note on the word “slave” in 7:2.

[12:37]  ¹⁹ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ²⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ²¹ tn See v. 35 (same verb).

[12:37]  ²² tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ²³ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ²⁴ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[13:6]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ²⁶ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ²⁷ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:7]  ²⁸ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ²⁹ tn Grk “Behold, for.”

[13:7]  ³⁰ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ³¹ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ³² tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ³³ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ³⁴ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[15:4]  ³⁵ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ³⁶ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ³⁷ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ³⁸ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ³⁹ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:6]  ⁴⁰ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ⁴¹ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ⁴² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[15:8]  ⁴³ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁴⁴ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁴⁵ tn Grk “one coin.”

[15:8]  ⁴⁶ tn Grk “and sweep,” 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.

[18:8]  ⁴⁷ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ⁴⁸ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[19:30]  ⁴⁹ tn Grk “saying.”

[19:30]  ⁵⁰ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ⁵¹ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ⁵² tn Grk “a colt tied there on which no one of men has ever sat.”

[23:2]  ⁵³ tn Here δέ (de) has not been translated.

[23:2]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁵⁹ 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.

[23:14]  ⁶⁰ tn This term also appears in v. 2.

[23:14]  ⁶¹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁶² tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.