Lukas 5:23

5:23 Which is easier, ¹  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 5:30

5:30 But ²  the Pharisees ³  and their experts in the law ⁴  complained ⁵  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁶ 

Lukas 8:12

8:12 Those along the path are the ones who have heard; then the devil ⁷  comes and takes away the word ⁸  from their hearts, so that they may not believe ⁹  and be saved.

Lukas 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ¹⁰  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Lukas 11:13

11:13 If you then, although you are ¹¹  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹²  to those who ask him!”

Lukas 14:18

14:18 But one after another they all ¹³  began to make excuses. ¹⁴  The first said to him, ‘I have bought a field, ¹⁵  and I must go out and see it. Please excuse me.’ ¹⁶ 

Lukas 16:25

16:25 But Abraham said, ‘Child, ¹⁷  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ¹⁸ 

Lukas 16:28

16:28 (for I have five brothers) to warn ¹⁹  them so that they don’t come ²⁰  into this place of torment.’

Lukas 17:7-8

17:7 “Would any one of you say ²¹  to your slave ²²  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ²³  17:8 Won’t ²⁴  the master ²⁵  instead say to him, ‘Get my dinner ready, and make yourself ready ²⁶  to serve me while ²⁷  I eat and drink. Then ²⁸  you may eat and drink’?

Lukas 18:16

18:16 But Jesus called for the children, ²⁹  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ³⁰  belongs to such as these. ³¹ 

Lukas 19:42

19:42 saying, “If you had only known on this day, ³²  even you, the things that make for peace! ³³  But now they are hidden ³⁴  from your eyes.

Lukas 20:16

20:16 He will come and destroy ³⁵  those tenants and give the vineyard to others.” ³⁶  When the people ³⁷  heard this, they said, “May this never happen!” ³⁸ 

Lukas 22:26

22:26 Not so with you; ³⁹  instead the one who is greatest among you must become like the youngest, and the leader ⁴⁰  like the one who serves. ⁴¹ 

Lukas 22:32

22:32 but I have prayed for you, Simon, ⁴²  that your faith may not fail. ⁴³  When ⁴⁴  you have turned back, ⁴⁵  strengthen ⁴⁶  your brothers.”

Lukas 23:50

Jesus’ Burial

23:50 Now ⁴⁷  there was a man named Joseph who was a member of the council, ⁴⁸  a good and righteous man.

[5:23]  ¹ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[5:30]  ² tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ³ sn See the note on Pharisees in 5:17.

[5:30]  ⁴ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁵ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ⁶ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[8:12]  ⁷ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ⁸ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ⁹ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:49]  ¹⁰ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[11:13]  ¹¹ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ¹² sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[14:18]  ¹³ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ¹⁴ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ¹⁵ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ¹⁶ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[16:25]  ¹⁷ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹⁸ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:28]  ¹⁹ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ²⁰ tn Grk “lest they also come.”

[17:7]  ²¹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ²² tn See the note on the word “slave” in 7:2.

[17:7]  ²³ tn Grk “and 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. See BDAG 70 s.v. ἀναπίπτω 1.

[17:8]  ²⁴ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ²⁵ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ²⁶ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ²⁷ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ²⁸ tn Grk “after these things.”

[18:16]  ²⁹ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ³⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16]  ³¹ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[19:42]  ³² sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ³³ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ³⁴ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[20:16]  ³⁵ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ³⁶ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ³⁷ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ³⁸ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[22:26]  ³⁹ tn Grk “But you are not thus.”

[22:26]  ⁴⁰ tn Or “the ruler.”

[22:26]  ⁴¹ 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.

[22:32]  ⁴² sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ⁴³ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ⁴⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ⁴⁵ tn Or “turned around.”

[22:32]  ⁴⁶ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[23:50]  ⁴⁷ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[23:50]  ⁴⁸ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.