Lukas 6:45

6:45 The good person out of the good treasury of his ¹  heart ²  produces good, and the evil person out of his evil treasury ³  produces evil, for his mouth speaks ⁴  from what fills ⁵  his heart.

Lukas 8:29

8:29 For Jesus ⁶  had started commanding ⁷  the evil ⁸  spirit to come out of the man. (For it had seized him many times, so ⁹  he would be bound with chains and shackles ¹⁰  and kept under guard. But ¹¹  he would break the restraints and be driven by the demon into deserted ¹²  places.) ¹³ 

Lukas 9:16

9:16 Then ¹⁴  he took the five loaves and the two fish, and looking up to heaven he gave thanks ¹⁵  and broke them. He gave them to the disciples to set before the crowd.

Lukas 10:30

10:30 Jesus replied, ¹⁶  “A man was going down ¹⁷  from Jerusalem ¹⁸  to Jericho, ¹⁹  and fell into the hands of robbers, who stripped him, beat ²⁰  him up, and went off, leaving him half dead. ²¹ 

Lukas 11:32

11:32 The people ²²  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ²³  – and now, ²⁴  something greater than Jonah is here!

Lukas 12:37

12:37 Blessed are those slaves ²⁵  whom their master finds alert ²⁶  when he returns! I tell you the truth, ²⁷  he will dress himself to serve, ²⁸  have them take their place at the table, ²⁹  and will come ³⁰  and wait on them! ³¹ 

Lukas 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ³²  approaches he will say to you, ‘Friend, move up here to a better place.’ ³³  Then you will be honored in the presence of all who share the meal with you.

Lukas 19:30

19:30 telling them, ³⁴  “Go to the village ahead of you. ³⁵  When ³⁶  you enter it, you will find a colt tied there that has never been ridden. ³⁷  Untie it and bring it here.

Lukas 20:10

20:10 When harvest time came, he sent a slave ³⁸  to the tenants so that they would give ³⁹  him his portion of the crop. ⁴⁰  However, the tenants beat his slave ⁴¹  and sent him away empty-handed.

Lukas 20:19

20:19 Then ⁴²  the experts in the law ⁴³  and the chief priests wanted to arrest ⁴⁴  him that very hour, because they realized he had told this parable against them. But ⁴⁵  they were afraid of the people.

Lukas 20:28

20:28 They asked him, ⁴⁶  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ⁴⁷  must marry ⁴⁸  the widow and father children ⁴⁹  for his brother. ⁵⁰ 

[6:45]  ¹ tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ² sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ³ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ⁴ sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ⁵ tn Grk “for out of the abundance of the heart his mouth speaks.”

[8:29]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ⁷ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ⁸ tn Grk “unclean.”

[8:29]  ⁹ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ¹⁰ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹² tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹³ sn This is a parenthetical, explanatory comment by the author.

[9:16]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ¹⁵ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[10:30]  ¹⁶ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁷ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ²⁰ tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:30]  ²¹ sn That is, in a state between life and death; severely wounded.

[11:32]  ²² tn See the note on the word “people” in v. 31.

[11:32]  ²³ tn Grk “at the preaching of Jonah.”

[11:32]  sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

[11:32]  ²⁴ tn Grk “behold.”

[12:37]  ²⁵ tn See the note on the word “slave” in 7:2.

[12:37]  ²⁶ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ²⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ²⁸ tn See v. 35 (same verb).

[12:37]  ²⁹ tn Grk “have them recline 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.

[12:37]  ³⁰ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ³¹ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[14:10]  ³² tn Grk “the one who invited you.”

[14:10]  ³³ tn Grk “Go up higher.” This means to move to a more important place.

[19:30]  ³⁴ tn Grk “saying.”

[19:30]  ³⁵ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ³⁶ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ³⁷ tn Grk “a colt tied there on which no one of men has ever sat.”

[20:10]  ³⁸ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ³⁹ 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]  ⁴⁰ tn Grk “from the fruit of the vineyard.”

[20:10]  ⁴¹ 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]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ⁴³ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ⁴⁴ tn Grk “tried to lay hands on him.”

[20:19]  ⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:28]  ⁴⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ⁴⁷ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ⁴⁸ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ⁴⁹ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ⁵⁰ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.