Lukas 2:34

2:34 Then ¹  Simeon blessed them and said to his mother Mary, “Listen carefully: ²  This child ³  is destined to be the cause of the falling and rising ⁴  of many in Israel and to be a sign that will be rejected. ⁵ 

Lukas 5:14

5:14 Then ⁶  he ordered the man ⁷  to tell no one, ⁸  but commanded him, ⁹  “Go ¹⁰  and show yourself to a priest, and bring the offering ¹¹  for your cleansing, as Moses commanded, ¹²  as a testimony to them.” ¹³ 

Lukas 9:13

9:13 But he said to them, “You ¹⁴  give them something to eat.” They ¹⁵  replied, ¹⁶  “We have no more than five loaves and two fish – unless ¹⁷  we go ¹⁸  and buy food ¹⁹  for all these people.”

Lukas 20:9-10

The Parable of the Tenants

20:9 Then ²⁰  he began to tell the people this parable: “A man ²¹  planted a vineyard, ²²  leased it to tenant farmers, ²³  and went on a journey for a long time. 20:10 When harvest time came, he sent a slave ²⁴  to the tenants so that they would give ²⁵  him his portion of the crop. ²⁶  However, the tenants beat his slave ²⁷  and sent him away empty-handed.

Lukas 20:19

20:19 Then ²⁸  the experts in the law ²⁹  and the chief priests wanted to arrest ³⁰  him that very hour, because they realized he had told this parable against them. But ³¹  they were afraid of the people.

Lukas 23:2

23:2 They ³²  began to accuse ³³  him, saying, “We found this man subverting ³⁴  our nation, forbidding ³⁵  us to pay the tribute tax ³⁶  to Caesar ³⁷  and claiming that he himself is Christ, ³⁸  a king.”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ³⁹  the people. When I examined him before you, I ⁴⁰  did not find this man guilty ⁴¹  of anything you accused him of doing.

[2:34]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ² tn Grk “behold.”

[2:34]  ³ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁴ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ⁵ tn Grk “and for a sign of contradiction.”

[5:14]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ⁸ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ⁹ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ¹⁰ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ¹¹ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ¹² sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ¹³ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[9:13]  ¹⁴ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ¹⁵ tn Here δέ (de) has not been translated.

[9:13]  ¹⁶ tn Grk “said.”

[9:13]  ¹⁷ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ¹⁸ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ¹⁹ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[20:9]  ²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ²¹ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ²² sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ²³ sn The leasing of land to tenant farmers was common in this period.

[20:10]  ²⁴ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ²⁵ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ²⁶ tn Grk “from the fruit of the vineyard.”

[20:10]  ²⁷ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:10]  sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

[20:19]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ²⁹ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ³⁰ tn Grk “tried to lay hands on him.”

[20:19]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:2]  ³² tn Here δέ (de) has not been translated.

[23:2]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ³⁸ 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]  ³⁹ tn This term also appears in v. 2.

[23:14]  ⁴⁰ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁴¹ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.