Lukas 12:18

12:18 Then ¹  he said, ‘I ²  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 10:3

10:3 Go! I ³  am sending you out like lambs ⁴  surrounded by wolves. ⁵ 

Lukas 10:37

10:37 The expert in religious law ⁶  said, “The one who showed mercy ⁷  to him.” So ⁸  Jesus said to him, “Go and do ⁹  the same.”

Lukas 20:38

20:38 Now he is not God of the dead, but of the living, ¹⁰  for all live before him.” ¹¹ 

Lukas 7:42

7:42 When they could not pay, he canceled ¹²  the debts of both. Now which of them will love him more?”

Lukas 13:16

13:16 Then ¹³  shouldn’t ¹⁴  this woman, a daughter of Abraham whom Satan ¹⁵  bound for eighteen long ¹⁶  years, be released from this imprisonment ¹⁷  on the Sabbath day?”

Lukas 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ¹⁸  who repents than over ninety-nine righteous people ¹⁹  who have no need to repent. ²⁰ 

Lukas 18:7

18:7 Won’t ²¹  God give justice to his chosen ones, who cry out ²²  to him day and night? ²³  Will he delay ²⁴  long to help them?

Lukas 20:15

20:15 So ²⁵  they threw him out of the vineyard and killed ²⁶  him. What then will the owner of the vineyard do to them?

Lukas 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ²⁷  you the Christ? ²⁸  Save yourself and us!”

[12:18]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ² sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[10:3]  ³ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ⁴ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ⁵ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:37]  ⁶ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ⁷ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ⁸ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ⁹ tn This recalls the verb of the earlier reply in v. 28.

[20:38]  ¹⁰ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[20:38]  ¹¹ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[7:42]  ¹² tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[13:16]  ¹³ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹⁴ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹⁵ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹⁶ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹⁷ tn Or “bondage”; Grk “bond.”

[15:7]  ¹⁸ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ¹⁹ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ²⁰ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[18:7]  ²¹ tn Here δέ (de) has not been translated.

[18:7]  ²² sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ²³ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ²⁴ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[20:15]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ²⁶ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[23:39]  ²⁷ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.