Lukas 3:17

3:17 His winnowing fork ¹  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ²  but the chaff he will burn up with inextinguishable fire.” ³ 

Lukas 4:6

4:6 And he ⁴  said to him, “To you ⁵  I will grant this whole realm ⁶  – and the glory that goes along with it, ⁷  for it has been relinquished ⁸  to me, and I can give it to anyone I wish.

Lukas 4:23

4:23 Jesus ⁹  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ¹⁰  and say, ‘What we have heard that you did in Capernaum, ¹¹  do here in your hometown too.’”

Lukas 8:8

8:8 But ¹²  other seed fell on good soil and grew, ¹³  and it produced a hundred times as much grain.” ¹⁴  As he said this, ¹⁵  he called out, “The one who has ears to hear had better listen!” ¹⁶ 

Lukas 8:51

8:51 Now when he came to the house, Jesus ¹⁷  did not let anyone go in with him except Peter, John, ¹⁸  and James, and the child’s father and mother.

Lukas 10:19

10:19 Look, I have given you authority to tread ¹⁹  on snakes and scorpions ²⁰  and on the full force of the enemy, ²¹  and nothing will ²²  hurt you.

Lukas 11:42

11:42 “But woe to you Pharisees! ²³  You give a tenth ²⁴  of your mint, ²⁵  rue, ²⁶  and every herb, yet you neglect justice ²⁷  and love for God! But you should have done these things without neglecting the others. ²⁸ 

Lukas 15:22

15:22 But the father said to his slaves, ²⁹  ‘Hurry! Bring the best robe, ³⁰  and put it on him! Put a ring on his finger ³¹  and sandals ³²  on his feet!

Lukas 16:8

16:8 The ³³  master commended the dishonest ³⁴  manager because he acted shrewdly. ³⁵  For the people ³⁶  of this world are more shrewd in dealing with their contemporaries ³⁷  than the people ³⁸  of light.

Lukas 18:8

18:8 I tell you, he will give them justice speedily. ³⁹  Nevertheless, when the Son of Man comes, will he find faith ⁴⁰  on earth?”

Lukas 22:10

22:10 He said to them, “Listen, ⁴¹  when you have entered the city, a man carrying a jar of water ⁴²  will meet you. ⁴³  Follow him into the house that he enters,

[3:17]  ¹ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ² tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ³ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[4:6]  ⁴ tn Grk “And the devil.”

[4:6]  ⁵ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁶ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁷ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁸ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:23]  ⁹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ¹⁰ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ¹¹ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[8:8]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ¹³ tn Grk “when it grew, after it grew.”

[8:8]  ¹⁴ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ¹⁵ tn Grk “said these things.”

[8:8]  ¹⁶ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[8:51]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ¹⁸ tn Grk “and John,” 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.

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

[10:19]  ²⁰ 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]  ²¹ 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]  ²² tn This is an emphatic double negative in the Greek text.

[11:42]  ²³ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ²⁴ tn Or “you tithe mint.”

[11:42]  ²⁵ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ²⁶ tn Grk “and rue.” 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.

[11:42]  sn Rue was an evergreen herb used for seasoning.

[11:42]  ²⁷ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ²⁸ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[15:22]  ²⁹ tn See the note on the word “slave” in 7:2.

[15:22]  ³⁰ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ³¹ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ³² sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[16:8]  ³³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ³⁴ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ³⁵ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ³⁶ tn Grk “sons” (an idiom).

[16:8]  ³⁷ tn Grk “with their own generation.”

[16:8]  ³⁸ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[18:8]  ³⁹ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ⁴⁰ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[22:10]  ⁴¹ tn Grk “behold.”

[22:10]  ⁴² 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]  ⁴³ 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.