Lukas 6:37

Do Not Judge Others

6:37 “Do ¹  not judge, ²  and you will not be judged; ³  do not condemn, and you will not be condemned; forgive, ⁴  and you will be forgiven.

Lukas 6:43

6:43 “For ⁵  no good tree bears bad ⁶  fruit, nor again ⁷  does a bad tree bear good fruit,

Lukas 8:18

8:18 So listen carefully, ⁸  for whoever has will be given more, but ⁹  whoever does not have, even what he thinks he has ¹⁰  will be taken from him.”

Lukas 9:42

9:42 As ¹¹  the boy ¹²  was approaching, the demon threw him to the ground ¹³  and shook him with convulsions. ¹⁴  But Jesus rebuked ¹⁵  the unclean ¹⁶  spirit, healed the boy, and gave him back to his father.

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ¹⁷  the key to knowledge! You did not go in yourselves, and you hindered ¹⁸  those who were going in.”

Lukas 12:45

12:45 But if ¹⁹  that ²⁰  slave should say to himself, ²¹  ‘My master is delayed ²²  in returning,’ and he begins to beat ²³  the other ²⁴  slaves, both men and women, ²⁵  and to eat, drink, and get drunk,

Lukas 12:52

12:52 For from now on ²⁶  there will be five in one household divided, three against two and two against three.

Lukas 15:27

15:27 The slave replied, ²⁷  ‘Your brother has returned, and your father has killed the fattened calf ²⁸  because he got his son ²⁹  back safe and sound.’

Lukas 15:30

15:30 But when this son of yours ³⁰  came back, who has devoured ³¹  your assets with prostitutes, ³²  you killed the fattened calf ³³  for him!’

Lukas 17:7

17:7 “Would any one of you say ³⁴  to your slave ³⁵  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ³⁶ 

Lukas 19:23

19:23 Why then didn’t you put ³⁷  my money in the bank, ³⁸  so that when I returned I could have collected it with interest?’

Lukas 20:36

20:36 In fact, they can no longer die, because they are equal to angels ³⁹  and are sons of God, since they are ⁴⁰  sons ⁴¹  of the resurrection.

[6:37]  ¹ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ² sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ³ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ⁴ sn On forgive see Luke 11:4; 1 Pet 3:7.

[6:43]  ⁵ tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.

[6:43]  ⁶ tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).

[6:43]  ⁷ tc Most mss, especially later ones (A C D Θ Ψ 33 Ï lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (Ì⁷⁵ א B L W Ξ Ë^1,13 579 892 1241 2542).

[8:18]  ⁸ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ⁹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ¹⁰ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[9:42]  ¹¹ tn Here δέ (de) has not been translated.

[9:42]  ¹² tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ¹³ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ¹⁴ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ¹⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ¹⁶ sn This is a reference to an evil spirit. See Luke 4:33.

[11:52]  ¹⁷ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ¹⁸ tn Or “you tried to prevent.”

[12:45]  ¹⁹ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ²⁰ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ²¹ tn Grk “should say in his heart.”

[12:45]  ²² tn Or “is taking a long time.”

[12:45]  ²³ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ²⁴ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ²⁵ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[12:52]  ²⁶ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[15:27]  ²⁷ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ²⁸ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ²⁹ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:30]  ³⁰ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ³¹ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ³² sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ³³ sn See note on the phrase “fattened calf” in v. 23.

[17:7]  ³⁴ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ³⁵ tn See the note on the word “slave” in 7:2.

[17:7]  ³⁶ 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.

[19:23]  ³⁷ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ³⁸ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[20:36]  ³⁹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ⁴⁰ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ⁴¹ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).