Lukas 1:20

1:20 And now, ¹  because you did not believe my words, which will be fulfilled in their time, ²  you will be silent, unable to speak, ³  until the day these things take place.”

Lukas 3:11

3:11 John ⁴  answered them, ⁵  “The person who has two tunics ⁶  must share with the person who has none, and the person who has food must do likewise.”

Lukas 6:22

6:22 “Blessed are you when people ⁷  hate you, and when they exclude you and insult you and reject you as evil ⁸  on account of the Son of Man!

Lukas 6:29

6:29 To the person who strikes you on the cheek, ⁹  offer the other as well, ¹⁰  and from the person who takes away your coat, ¹¹  do not withhold your tunic ¹²  either. ¹³ 

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ¹⁴  your whole body is full of light, but when it is diseased, ¹⁵  your body is full of darkness.

Lukas 13:24

13:24 “Exert every effort ¹⁶  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 18:8

18:8 I tell you, he will give them justice speedily. ¹⁷  Nevertheless, when the Son of Man comes, will he find faith ¹⁸  on earth?”

Lukas 22:10

22:10 He said to them, “Listen, ¹⁹  when you have entered the city, a man carrying a jar of water ²⁰  will meet you. ²¹  Follow him into the house that he enters,

Lukas 24:30

24:30 When ²²  he had taken his place at the table ²³  with them, he took the bread, blessed and broke it, ²⁴  and gave it to them.

[1:20]  ¹ tn Grk “behold.”

[1:20]  ² sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[3:11]  ⁴ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ⁵ 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]  ⁶ 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.

[6:22]  ⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ⁸ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[6:29]  ⁹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ¹⁰ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ¹¹ tn Or “cloak.”

[6:29]  ¹² tn See the note on the word “tunics” in 3:11.

[6:29]  ¹³ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[11:34]  ¹⁴ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ¹⁵ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[13:24]  ¹⁶ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[18:8]  ¹⁷ 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]  ¹⁸ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[22:10]  ¹⁹ tn Grk “behold.”

[22:10]  ²⁰ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ²¹ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[24:30]  ²² tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ²³ tn Grk “had reclined 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.

[24:30]  ²⁴ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.