Lukas 9:59

9:59 Jesus ¹  said to another, “Follow me.” But he replied, ²  “Lord, first let me go and bury my father.”

Lukas 10:35

10:35 The ³  next day he took out two silver coins ⁴  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ⁵ 

Lukas 14:23

14:23 So ⁶  the master said to his ⁷  slave, ‘Go out to the highways ⁸  and country roads ⁹  and urge ¹⁰  people ¹¹  to come in, so that my house will be filled. ¹² 

Lukas 15:6

15:6 Returning ¹³  home, he calls together ¹⁴  his ¹⁵  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Lukas 15:9

15:9 Then ¹⁶  when she has found it, she calls together her ¹⁷  friends and neighbors, saying, ‘Rejoice ¹⁸  with me, for I have found the coin ¹⁹  that I had lost.’

Lukas 15:22

15:22 But the father said to his slaves, ²⁰  ‘Hurry! Bring the best robe, ²¹  and put it on him! Put a ring on his finger ²²  and sandals ²³  on his feet!

Lukas 16:24

16:24 So ²⁴  he called out, ²⁵  ‘Father Abraham, have mercy on me, and send Lazarus ²⁶  to dip the tip of his finger ²⁷  in water and cool my tongue, because I am in anguish ²⁸  in this fire.’ ²⁹ 

Lukas 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ³⁰  in your midst.” ³¹ 

[9:59]  ¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ² tn Grk “said.”

[10:35]  ³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ⁴ tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ⁵ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[14:23]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ⁸ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ⁹ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ¹⁰ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ¹¹ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ¹² sn So that my house will be filled. God will bless many people.

[15:6]  ¹³ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ¹⁴ 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]  ¹⁵ 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.

[15:9]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ¹⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ¹⁸ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ¹⁹ tn Grk “drachma.”

[15:22]  ²⁰ tn See the note on the word “slave” in 7:2.

[15:22]  ²¹ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ²² tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ²³ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[16:24]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ²⁵ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²⁶ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ²⁷ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ²⁸ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²⁹ sn Fire in this context is OT imagery; see Isa 66:24.

[17:21]  ³⁰ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ³¹ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.