Lukas 7:8

7:8 For I too am a man set under authority, with soldiers under me. ¹  I say to this one, ‘Go,’ and he goes, ²  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ³ 

Lukas 7:20

7:20 When ⁴  the men came to Jesus, ⁵  they said, “John the Baptist has sent us to you to ask, ⁶  ‘Are you the one who is to come, or should we look for another?’” ⁷ 

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ⁸  he said to himself, “If this man were a prophet, ⁹  he would know who and what kind of woman ¹⁰  this is who is touching him, that she is a sinner.”

Lukas 8:13

8:13 Those ¹¹  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ¹²  but ¹³  in a time of testing ¹⁴  fall away. ¹⁵ 

Lukas 10:13

10:13 “Woe to you, Chorazin! ¹⁶  Woe to you, Bethsaida! For if ¹⁷  the miracles ¹⁸  done in you had been done in Tyre ¹⁹  and Sidon, ²⁰  they would have repented long ago, sitting in sackcloth and ashes.

Lukas 13:32

13:32 But ²¹  he said to them, “Go ²²  and tell that fox, ²³  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ²⁴  I will complete my work. ²⁵ 

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ²⁶  ‘God, I thank ²⁷  you that I am not like other people: ²⁸  extortionists, ²⁹  unrighteous people, ³⁰  adulterers – or even like this tax collector. ³¹ 

Lukas 19:22

19:22 The king ³²  said to him, ‘I will judge you by your own words, ³³  you wicked slave! ³⁴  So you knew, did you, that I was a severe ³⁵  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

[7:8]  ¹ tn Grk “having soldiers under me.”

[7:8]  ² sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ³ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:20]  ⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ⁶ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ⁷ tn This question is repeated word for word from v. 19.

[7:39]  ⁸ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁹ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ¹⁰ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:13]  ¹¹ tn Here δέ (de) has not been translated.

[8:13]  ¹² sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ¹⁴ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ¹⁵ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[10:13]  ¹⁶ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ¹⁷ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ¹⁸ tn Or “powerful deeds.”

[10:13]  ¹⁹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ²⁰ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:13]  map For location see Map1 A1; JP3 F3; JP4 F3.

[13:32]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ²² tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ²³ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ²⁴ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ²⁵ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[18:11]  ²⁶ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ²⁷ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ²⁸ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ²⁹ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ³⁰ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ³¹ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[19:22]  ³² tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ³³ tn Grk “out of your own mouth” (an idiom).

[19:22]  ³⁴ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ³⁵ tn Or “exacting,” “harsh,” “hard.”