Lukas 9:20

9:20 Then ¹  he said to them, “But who do you say that I am?” Peter ²  answered, ³  “The Christ ⁴  of God.”

Lukas 9:44

9:44 “Take these words to heart, ⁵  for the Son of Man is going to be betrayed into the hands of men.” ⁶ 

Lukas 11:48

11:48 So you testify that you approve of ⁷  the deeds of your ancestors, ⁸  because they killed the prophets ⁹  and you build their ¹⁰  tombs! ¹¹ 

Lukas 12:36

12:36 be like people ¹²  waiting for their master to come back from the wedding celebration, ¹³  so that when he comes and knocks they can immediately open the door for him.

Lukas 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ¹⁴  we have only done what was our duty.’” ¹⁵ 

Lukas 19:46

19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ¹⁶  but you have turned it into a den ¹⁷  of robbers!” ¹⁸ 

Lukas 22:26

22:26 Not so with you; ¹⁹  instead the one who is greatest among you must become like the youngest, and the leader ²⁰  like the one who serves. ²¹ 

Lukas 22:70

22:70 So ²²  they all said, “Are you the Son of God, ²³  then?” He answered ²⁴  them, “You say ²⁵  that I am.”

[9:20]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ² tn Here δέ (de) has not been translated.

[9:20]  ³ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:20]  sn See the note on Christ in 2:11.

[9:44]  ⁵ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ⁶ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[11:48]  ⁷ tn Grk “you are witnesses and approve of.”

[11:48]  ⁸ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ¹⁰ tn “Their,” i.e., the prophets.

[11:48]  ¹¹ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[12:36]  ¹² tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ¹³ sn An ancient wedding celebration could last for days (Tob 11:18).

[17:10]  ¹⁴ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ¹⁵ tn Or “we have only done what we were supposed to do.”

[19:46]  ¹⁶ sn A quotation from Isa 56:7.

[19:46]  ¹⁷ tn Or “a hideout” (see L&N 1.57).

[19:46]  ¹⁸ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[22:26]  ¹⁹ tn Grk “But you are not thus.”

[22:26]  ²⁰ tn Or “the ruler.”

[22:26]  ²¹ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[22:70]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ²³ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ²⁴ tn Grk “He said to them.”

[22:70]  ²⁵ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”