Lukas 16:29

16:29 But Abraham said, ¹  ‘They have Moses and the prophets; they must respond to ²  them.’

Lukas 18:6

18:6 And the Lord said, “Listen to what the unrighteous judge says! ³ 

Lukas 5:39

5:39 ⁴  No ⁵  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ⁶ 

Lukas 11:45

11:45 One of the experts in religious law ⁷  answered him, “Teacher, when you say these things you insult ⁸  us too.”

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ⁹  lord,

“Sit at my right hand,

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ¹⁰  himself stood among them and said to them, “Peace be with you.” ¹¹ 

Lukas 13:8

13:8 But the worker ¹²  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ¹³  on it.

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ¹⁴  in the passage about the bush, ¹⁵  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ¹⁶ 

Lukas 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ¹⁷ 

‘We played the flute for you, yet you did not dance; ¹⁸ 

we wailed in mourning, ¹⁹  yet you did not weep.’

Lukas 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ²⁰  goes out of a person, ²¹  it passes through waterless places ²²  looking for rest but ²³  not finding any. Then ²⁴  it says, ‘I will return to the home I left.’ ²⁵ 

Lukas 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ²⁶  replied, ‘A hundred measures ²⁷  of wheat.’ The manager ²⁸  said to him, ‘Take your bill, and write eighty.’ ²⁹ 

Lukas 19:22

19:22 The king ³⁰  said to him, ‘I will judge you by your own words, ³¹  you wicked slave! ³²  So you knew, did you, that I was a severe ³³  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Lukas 22:11

22:11 and tell the owner of the house, ³⁴  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

Lukas 9:33

9:33 Then ³⁵  as the men ³⁶  were starting to leave, ³⁷  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ³⁸  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

[16:29]  ¹ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ² tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[18:6]  ³ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[5:39]  ⁴ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ⁵ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ⁶ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[5:39]  tn Grk “good.”

[5:39]  sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

[11:45]  ⁷ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁸ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[20:42]  ⁹ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[24:36]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ¹¹ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[13:8]  ¹² tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ¹³ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[20:37]  ¹⁴ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ¹⁵ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ¹⁶ sn A quotation from Exod 3:6.

[7:32]  ¹⁷ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ¹⁸ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ¹⁹ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[11:24]  ²⁰ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ²¹ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ²² sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ²⁴ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ²⁵ tn Grk “I will return to my house from which I came.”

[16:7]  ²⁶ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ²⁷ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ²⁸ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ²⁹ sn The percentage of reduction may not be as great because of the change in material.

[19:22]  ³⁰ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ³¹ tn Grk “out of your own mouth” (an idiom).

[19:22]  ³² tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ³³ tn Or “exacting,” “harsh,” “hard.”

[22:11]  ³⁴ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[9:33]  ³⁵ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ³⁶ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ³⁷ tn Grk “to leave from him.”

[9:33]  ³⁸ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:33]  sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.