Lukas 9:41

9:41 Jesus answered, ¹  “You ²  unbelieving ³  and perverse generation! How much longer ⁴  must I be with you and endure ⁵  you? ⁶  Bring your son here.”

Lukas 10:19

10:19 Look, I have given you authority to tread ⁷  on snakes and scorpions ⁸  and on the full force of the enemy, ⁹  and nothing will ¹⁰  hurt you.

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ¹¹  when you see Abraham, Isaac, Jacob, ¹²  and all the prophets in the kingdom of God ¹³  but you yourselves thrown out. ¹⁴ 

Lukas 16:26

16:26 Besides all this, ¹⁵  a great chasm ¹⁶  has been fixed between us, ¹⁷  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 21:12

21:12 But before all this, ¹⁸  they will seize ¹⁹  you and persecute you, handing you over to the synagogues ²⁰  and prisons. You ²¹  will be brought before kings and governors because of my name.

Lukas 24:44

Jesus’ Final Commission

24:44 Then ²²  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²³  in the law of Moses and the prophets and the psalms ²⁴  must be fulfilled.”

Lukas 24:49

24:49 And look, I am sending you ²⁵  what my Father promised. ²⁶  But stay in the city ²⁷  until you have been clothed with power ²⁸  from on high.”

[9:41]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Grk “how long.”

[9:41]  ⁵ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ⁶ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[10:19]  ⁷ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ⁸ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ⁹ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ¹⁰ tn This is an emphatic double negative in the Greek text.

[13:28]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[16:26]  ¹⁵ 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]  ¹⁶ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ¹⁷ tn Grk “between us and you.”

[21:12]  ¹⁸ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ¹⁹ tn Grk “will lay their hands on you.”

[21:12]  ²⁰ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ²¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[24:44]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²³ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²⁴ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[24:49]  ²⁵ tn Grk “sending on you.”

[24:49]  ²⁶ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ²⁷ sn The city refers to Jerusalem.

[24:49]  ²⁸ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).