Lukas 4:24

4:24 And he added, ¹  “I tell you the truth, ²  no prophet is acceptable ³  in his hometown.

Lukas 6:27

6:27 “But I say to you who are listening: Love your enemies, ⁴  do good to those who hate you,

Lukas 10:12

10:12 I tell you, it will be more bearable on that day for Sodom ⁵  than for that town! ⁶ 

Lukas 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ⁷ 

Lukas 13:24

13:24 “Exert every effort ⁸  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 14:24

14:24 For I tell you, not one of those individuals ⁹  who were invited ¹⁰  will taste my banquet!’” ¹¹ 

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ¹²  over one sinner who repents.”

Lukas 19:40

19:40 He answered, ¹³  “I tell you, if they ¹⁴  keep silent, the very stones ¹⁵  will cry out!”

Lukas 20:8

20:8 Then ¹⁶  Jesus said to them, “Neither will I tell you ¹⁷  by whose authority ¹⁸  I do these things.”

Lukas 21:3

21:3 He ¹⁹  said, “I tell you the truth, ²⁰  this poor widow has put in more than all of them. ²¹ 

Lukas 21:32

21:32 I tell you the truth, ²²  this generation ²³  will not pass away until all these things take place.

Lukas 22:16

22:16 For I tell you, I will not eat it again ²⁴  until it is fulfilled ²⁵  in the kingdom of God.” ²⁶ 

Lukas 22:34

22:34 Jesus replied, ²⁷  “I tell you, Peter, the rooster will not crow ²⁸  today until you have denied ²⁹  three times that you know me.”

[4:24]  ¹ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ³ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[6:27]  ⁴ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[10:12]  ⁵ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ⁶ tn Or “city.”

[12:51]  ⁷ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[13:24]  ⁸ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[14:24]  ⁹ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ¹⁰ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ¹¹ tn Or “dinner.”

[15:10]  ¹² sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[19:40]  ¹³ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ¹⁴ tn Grk “these.”

[19:40]  ¹⁵ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[20:8]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ¹⁷ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ¹⁸ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[21:3]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ²⁰ tn Grk “Truly, I say to you.”

[21:3]  ²¹ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[21:32]  ²² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ²³ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[22:16]  ²⁴ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ²⁵ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ²⁶ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:34]  ²⁷ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ²⁸ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ²⁹ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.