Lukas 11:17

11:17 But Jesus, ¹  realizing their thoughts, said to them, ²  “Every kingdom divided against itself is destroyed, ³  and a divided household falls. ⁴ 

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ⁵  the key to knowledge! You did not go in yourselves, and you hindered ⁶  those who were going in.”

Lukas 12:18

12:18 Then ⁷  he said, ‘I ⁸  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Lukas 12:45

12:45 But if ⁹  that ¹⁰  slave should say to himself, ¹¹  ‘My master is delayed ¹²  in returning,’ and he begins to beat ¹³  the other ¹⁴  slaves, both men and women, ¹⁵  and to eat, drink, and get drunk,

Lukas 13:4

13:4 Or those eighteen who were killed ¹⁶  when the tower in Siloam fell on them, ¹⁷  do you think they were worse offenders than all the others who live in Jerusalem? ¹⁸ 

Lukas 13:31

Going to Jerusalem

13:31 At that time, ¹⁹  some Pharisees ²⁰  came up and said to Jesus, ²¹  “Get away from here, ²²  because Herod ²³  wants to kill you.”

Lukas 14:8

14:8 “When you are invited by someone to a wedding feast, ²⁴  do not take ²⁵  the place of honor, because a person more distinguished than you may have been invited by your host. ²⁶ 

Lukas 16:15

16:15 But ²⁷  Jesus ²⁸  said to them, “You are the ones who justify yourselves in men’s eyes, ²⁹  but God knows your hearts. For what is highly prized ³⁰  among men is utterly detestable ³¹  in God’s sight.

Lukas 16:31

16:31 He ³²  replied to him, ‘If they do not respond to ³³  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ³⁴ 

[11:17]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ² sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ³ tn Or “is left in ruins.”

[11:17]  ⁴ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:52]  ⁵ 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]  ⁶ tn Or “you tried to prevent.”

[12:18]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ⁸ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:45]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “should say in his heart.”

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

[12:45]  ¹³ 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]  ¹⁴ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹⁵ 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).

[13:4]  ¹⁶ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ¹⁷ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:31]  ¹⁹ tn Grk “At that very hour.”

[13:31]  ²⁰ sn See the note on Pharisees in 5:17.

[13:31]  ²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ²² tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ²³ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:8]  ²⁴ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ²⁵ tn Grk “do not recline in the place of honor.” 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.

[14:8]  ²⁶ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[16:15]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ²⁹ 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]  ³⁰ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ³¹ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:31]  ³² tn Here δέ (de) has not been translated.

[16:31]  ³³ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ³⁴ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.