Lukas 3:14

3:14 Then some soldiers ¹  also asked him, “And as for us – what should we do?” ²  He told them, “Take money from no one by violence ³  or by false accusation, ⁴  and be content with your pay.”

Lukas 6:22-23

6:22 “Blessed are you when people ⁵  hate you, and when they exclude you and insult you and reject you as evil ⁶  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ⁷  your reward is great in heaven. For their ancestors ⁸  did the same things to the prophets. ⁹ 

Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ¹⁰  will be poured ¹¹  into your lap. For the measure you use will be the measure you receive.” ¹² 

Lukas 8:25

8:25 Then ¹³  he said to them, “Where is your faith?” ¹⁴  But they were afraid and amazed, ¹⁵  saying to one another, “Who then is this? He commands even the winds and the water, ¹⁶  and they obey him!”

Lukas 9:41

9:41 Jesus answered, ¹⁷  “You ¹⁸  unbelieving ¹⁹  and perverse generation! How much longer ²⁰  must I be with you and endure ²¹  you? ²²  Bring your son here.”

Lukas 10:11

10:11 ‘Even the dust of your town ²³  that clings to our feet we wipe off ²⁴  against you. ²⁵  Nevertheless know this: The kingdom of God has come.’ ²⁶ 

Lukas 11:13

11:13 If you then, although you are ²⁷  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ²⁸  to those who ask him!”

Lukas 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ²⁹  the outside of the cup and the plate, but inside you are full of greed and wickedness. ³⁰ 

Lukas 11:46

11:46 But Jesus ³¹  replied, ³²  “Woe to you experts in religious law as well! ³³  You load people ³⁴  down with burdens difficult to bear, yet you yourselves refuse to touch ³⁵  the burdens with even one of your fingers!

Lukas 12:22

Exhortation Not to Worry

12:22 Then ³⁶  Jesus ³⁷  said to his ³⁸  disciples, “Therefore I tell you, do not worry ³⁹  about your ⁴⁰  life, what you will eat, or about your ⁴¹  body, what you will wear.

Lukas 12:33

12:33 Sell your possessions ⁴²  and give to the poor. ⁴³  Provide yourselves purses that do not wear out – a treasure in heaven ⁴⁴  that never decreases, ⁴⁵  where no thief approaches and no moth ⁴⁶  destroys.

Lukas 13:15

13:15 Then the Lord answered him, ⁴⁷  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁴⁸  and lead it to water? ⁴⁹ 

Lukas 13:35

13:35 Look, your house is forsaken! ⁵⁰  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁵¹ 

Lukas 15:4

15:4 “Which one ⁵²  of you, if he has a hundred ⁵³  sheep and loses one of them, would not leave the ninety-nine in the open pasture ⁵⁴  and go look for ⁵⁵  the one that is lost until he finds it? ⁵⁶ 

Lukas 16:15

16:15 But ⁵⁷  Jesus ⁵⁸  said to them, “You are the ones who justify yourselves in men’s eyes, ⁵⁹  but God knows your hearts. For what is highly prized ⁶⁰  among men is utterly detestable ⁶¹  in God’s sight.

Lukas 16:26

16:26 Besides all this, ⁶²  a great chasm ⁶³  has been fixed between us, ⁶⁴  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Lukas 22:10

22:10 He said to them, “Listen, ⁶⁵  when you have entered the city, a man carrying a jar of water ⁶⁶  will meet you. ⁶⁷  Follow him into the house that he enters,

Lukas 22:19

22:19 Then ⁶⁸  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ⁶⁹  which is given for you. ⁷⁰  Do this in remembrance of me.”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ⁷¹  the people. When I examined him before you, I ⁷²  did not find this man guilty ⁷³  of anything you accused him of doing.

[3:14]  ¹ tn Grk “And soldiers.”

[3:14]  ² tn Grk “And what should we ourselves do?”

[3:14]  ³ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ⁴ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[6:22]  ⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ⁶ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[6:23]  ⁷ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ⁸ tn Or “forefathers”; Grk “fathers.”

[6:23]  ⁹ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:38]  ¹⁰ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ¹¹ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ¹² tn Grk “by [the measure] with which you measure it will be measured back to you.”

[8:25]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ¹⁴ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ¹⁵ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ¹⁶ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[9:41]  ¹⁷ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ¹⁸ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ¹⁹ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ²⁰ tn Grk “how long.”

[9:41]  ²¹ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ²² sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[10:11]  ²³ tn Or “city.”

[10:11]  ²⁴ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ²⁵ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ²⁶ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[11:13]  ²⁷ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ²⁸ 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.

[11:39]  ²⁹ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ³⁰ tn Or “and evil.”

[11:46]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ³² tn Grk “said.”

[11:46]  ³³ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ³⁴ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ³⁵ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[12:22]  ³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ³⁸ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ³⁹ tn Or “do not be anxious.”

[12:22]  ⁴⁰ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ⁴¹ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[12:33]  ⁴² sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ⁴³ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ⁴⁴ tn Grk “in the heavens.”

[12:33]  ⁴⁵ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ⁴⁶ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[13:15]  ⁴⁷ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁴⁸ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁴⁹ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:35]  ⁵⁰ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ⁵¹ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[15:4]  ⁵² tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ⁵³ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ⁵⁴ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ⁵⁵ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ⁵⁶ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[16:15]  ⁵⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ⁵⁹ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ⁶⁰ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ⁶¹ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:26]  ⁶² tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ⁶³ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ⁶⁴ tn Grk “between us and you.”

[22:10]  ⁶⁵ tn Grk “behold.”

[22:10]  ⁶⁶ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ⁶⁷ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[22:19]  ⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ⁶⁹ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ⁷⁰ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[23:14]  ⁷¹ tn This term also appears in v. 2.

[23:14]  ⁷² tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁷³ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.