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 10:11

10:11 ‘Even the dust of your town ⁵  that clings to our feet we wipe off ⁶  against you. ⁷  Nevertheless know this: The kingdom of God has come.’ ⁸ 

Lukas 11:11

11:11 What father among you, if your ⁹  son asks for ¹⁰  a fish, will give him a snake ¹¹  instead of a fish?

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ¹²  in the synagogues ¹³  and elaborate greetings ¹⁴  in the marketplaces!

Lukas 12:11

12:11 But when they bring you before the synagogues, ¹⁵  the ¹⁶  rulers, and the authorities, do not worry about how you should make your defense ¹⁷  or what you should say,

Lukas 12:54

Reading the Signs

12:54 Jesus ¹⁸  also said to the crowds, “When you see a cloud rising in the west, ¹⁹  you say at once, ‘A rainstorm ²⁰  is coming,’ and it does.

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ²¹  when you see Abraham, Isaac, Jacob, ²²  and all the prophets in the kingdom of God ²³  but you yourselves thrown out. ²⁴ 

Lukas 14:5

14:5 Then ²⁵  he said to them, “Which of you, if you have a son ²⁶  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 14:9

14:9 So ²⁷  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ²⁸  you will begin to move to the least important ²⁹  place.

Lukas 16:15

16:15 But ³⁰  Jesus ³¹  said to them, “You are the ones who justify yourselves in men’s eyes, ³²  but God knows your hearts. For what is highly prized ³³  among men is utterly detestable ³⁴  in God’s sight.

Lukas 17:22

The Coming of the Son of Man

17:22 Then ³⁵  he said to the disciples, “The days are coming when you will desire to see one of the days ³⁶  of the Son of Man, and you will not see it.

Lukas 22:35

22:35 Then ³⁷  Jesus ³⁸  said to them, “When I sent you out with no money bag, ³⁹  or traveler’s bag, ⁴⁰  or sandals, you didn’t lack ⁴¹  anything, did you?” They replied, ⁴²  “Nothing.”

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ⁴³  you did not arrest me. ⁴⁴  But this is your hour, ⁴⁵  and that of the power ⁴⁶  of darkness!”

Lukas 22:67

22:67 and said, “If ⁴⁷  you are the Christ, ⁴⁸  tell us.” But he said to them, “If ⁴⁹  I tell you, you will not ⁵⁰  believe,

[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.

[10:11]  ⁵ tn Or “city.”

[10:11]  ⁶ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁷ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁸ 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).

[11:11]  ⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ¹⁰ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ¹¹ sn The snake probably refers to a water snake.

[11:43]  ¹² tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ¹³ sn See the note on synagogues in 4:15.

[11:43]  ¹⁴ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[12:11]  ¹⁵ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  sn See the note on synagogues in 4:15.

[12:11]  ¹⁶ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:11]  ¹⁷ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[12:54]  ¹⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ¹⁹ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ²⁰ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[13:28]  ²¹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ²² tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ²³ 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.

[13:28]  ²⁴ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[14:5]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ²⁶ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:9]  ²⁷ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ²⁸ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ²⁹ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[16:15]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ³² 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]  ³³ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ³⁴ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[17:22]  ³⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ³⁶ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[22:35]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ³⁹ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ⁴⁰ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ⁴¹ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ⁴² tn Grk “said.”

[22:53]  ⁴³ tn Grk “in the temple.”

[22:53]  ⁴⁴ tn Grk “lay hands on me.”

[22:53]  ⁴⁵ tn Or “your time.”

[22:53]  ⁴⁶ tn Or “authority,” “domain.”

[22:67]  ⁴⁷ tn This is a first class condition in the Greek text.

[22:67]  ⁴⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ⁴⁹ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ⁵⁰ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).