Lukas 2:2

2:2 This was the first registration, taken when Quirinius was governor ¹  of Syria.

Lukas 7:31

7:31 “To what then should I compare the people ²  of this generation, and what are they like?

Lukas 8:9

8:9 Then ³  his disciples asked him what this parable meant. ⁴ 

Lukas 8:11

8:11 “Now the parable means ⁵  this: The seed is the word of God.

Lukas 14:30

14:30 They will say, ⁶  ‘This man ⁷  began to build and was not able to finish!’ ⁸ 

Lukas 15:3

15:3 So ⁹  Jesus ¹⁰  told them ¹¹  this parable: ¹² 

Lukas 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ¹³ 

Lukas 17:25

17:25 But first he must ¹⁴  suffer many things and be rejected by this generation.

Lukas 21:22

21:22 because these are days of vengeance, ¹⁵  to fulfill ¹⁶  all that is written.

Lukas 23:38

23:38 There was also an inscription ¹⁷  over him, “This is the king of the Jews.”

Lukas 23:52

23:52 He went to Pilate and asked for the body ¹⁸  of Jesus.

Lukas 24:11

24:11 But these words seemed like pure nonsense ¹⁹  to them, and they did not believe them.

[2:2]  ¹ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

[7:31]  ² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[8:9]  ³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ⁴ tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[8:11]  ⁵ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

[14:30]  ⁶ tn Grk “make fun of him, saying.”

[14:30]  ⁷ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

[14:30]  ⁸ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

[15:3]  ⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ¹¹ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ¹² tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[17:18]  ¹³ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[17:25]  ¹⁴ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[21:22]  ¹⁵ tn Or “of punishment.” This is a time of judgment.

[21:22]  ¹⁶ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[23:38]  ¹⁷ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[23:52]  ¹⁸ sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).

[24:11]  ¹⁹ sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.