Lukas 3:17

3:17 His winnowing fork ¹  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ²  but the chaff he will burn up with inextinguishable fire.” ³ 

Lukas 5:29

5:29 Then ⁴  Levi gave a great banquet ⁵  in his house for Jesus, ⁶  and there was a large crowd of tax collectors and others sitting ⁷  at the table with them.

Lukas 6:6

Healing a Withered Hand

6:6 On ⁸  another Sabbath, Jesus ⁹  entered the synagogue ¹⁰  and was teaching. Now ¹¹  a man was there whose right hand was withered. ¹² 

Lukas 8:5

8:5 “A sower went out to sow ¹³  his seed. ¹⁴  And as he sowed, some fell along the path and was trampled on, and the wild birds ¹⁵  devoured it.

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ¹⁶  the word, cling to it ¹⁷  with an honest and good ¹⁸  heart, and bear fruit with steadfast endurance. ¹⁹ 

Lukas 10:26

10:26 He said to him, “What is written in the law? How do you understand it?” ²⁰ 

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ²¹  Jesus ²²  told this parable: “A man had a fig tree ²³  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 15:17

15:17 But when he came to his senses ²⁴  he said, ‘How many of my father’s hired workers have food ²⁵  enough to spare, but here I am dying from hunger!

Lukas 15:25

15:25 “Now his older son was in the field. As ²⁶  he came and approached the house, he heard music ²⁷  and dancing.

Lukas 17:17

17:17 Then ²⁸  Jesus said, ²⁹  “Were ³⁰  not ten cleansed? Where are the other ³¹  nine?

Lukas 19:2

19:2 Now ³²  a man named Zacchaeus was there; he was a chief tax collector ³³  and was rich.

Lukas 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ³⁴  All will be torn down!” ³⁵ 

Lukas 21:11

21:11 There will be great earthquakes, and famines ³⁶  and plagues in various places, and there will be terrifying sights ³⁷  and great signs ³⁸  from heaven.

Lukas 22:27

22:27 For who is greater, the one who is seated at the table, ³⁹  or the one who serves? Is it not ⁴⁰  the one who is seated at the table? But I am among you as one ⁴¹  who serves.

[3:17]  ¹ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ² tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ³ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[5:29]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ⁵ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁷ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[6:6]  ⁸ tn Grk “Now it happened that on.” 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.

[6:6]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ¹⁰ sn See the note on synagogues in 4:15.

[6:6]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ¹² tn Grk “a man was there and his right hand was withered.”

[6:6]  sn Withered means the man’s hand was shrunken and paralyzed.

[8:5]  ¹³ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ¹⁴ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ¹⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:15]  ¹⁶ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ¹⁷ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ¹⁸ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ¹⁹ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[10:26]  ²⁰ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[13:6]  ²¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ²² tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ²³ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[15:17]  ²⁴ tn Grk “came to himself” (an idiom).

[15:17]  ²⁵ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:25]  ²⁶ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ²⁷ sn This would have been primarily instrumental music, but might include singing as well.

[17:17]  ²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ²⁹ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ³⁰ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ³¹ tn The word “other” is implied in the context.

[19:2]  ³² tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[19:2]  ³³ sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[21:6]  ³⁴ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ³⁵ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[21:11]  ³⁶ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ³⁷ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ³⁸ sn See Jer 4:13-22; 14:12; 21:6-7.

[22:27]  ³⁹ tn Grk “who reclines 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.

[22:27]  ⁴⁰ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ⁴¹ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.