Lukas 21:34

Be Ready!

21:34 “But be on your guard ¹  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ² 

Lukas 10:27

10:27 The expert ³  answered, “Love ⁴  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ⁵  and love your neighbor as yourself.” ⁶ 

Lukas 6:32

6:32 “If ⁷  you love those who love you, what credit is that to you? For even sinners ⁸  love those who love them. ⁹ 

Lukas 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹⁰  but the one who is forgiven little loves little.”

Lukas 7:5

7:5 because he loves our nation, ¹¹  and even ¹²  built our synagogue.” ¹³ 

Lukas 12:25-26

12:25 And which of you by worrying ¹⁴  can add an hour to his life? ¹⁵  12:26 So if ¹⁶  you cannot do such a very little thing as this, why do you worry about ¹⁷  the rest?

Lukas 6:27

6:27 “But I say to you who are listening: Love your enemies, ¹⁸  do good to those who hate you,

Lukas 2:14

2:14 “Glory ¹⁹  to God in the highest,

and on earth peace among people ²⁰  with whom he is pleased!” ²¹ 

Lukas 10:41

10:41 But the Lord ²²  answered her, ²³  “Martha, Martha, ²⁴  you are worried and troubled ²⁵  about many things,

Lukas 8:14

8:14 As for the seed that ²⁶  fell among thorns, these are the ones who hear, but ²⁷  as they go on their way they are choked ²⁸  by the worries and riches and pleasures of life, ²⁹  and their fruit does not mature. ³⁰ 

Lukas 12:22

Exhortation Not to Worry

12:22 Then ³¹  Jesus ³²  said to his ³³  disciples, “Therefore I tell you, do not worry ³⁴  about your ³⁵  life, what you will eat, or about your ³⁶  body, what you will wear.

Lukas 7:2

7:2 A centurion ³⁷  there ³⁸  had a slave ³⁹  who was highly regarded, ⁴⁰  but who was sick and at the point of death.

Lukas 12:29

12:29 So ⁴¹  do not be overly concerned about ⁴²  what you will eat and what you will drink, and do not worry about such things. ⁴³ 

Lukas 2:40

2:40 And the child grew and became strong, ⁴⁴  filled with wisdom, ⁴⁵  and the favor ⁴⁶  of God ⁴⁷  was upon him.

Lukas 7:42

7:42 When they could not pay, he canceled ⁴⁸  the debts of both. Now which of them will love him more?”

Lukas 10:6

10:6 And if a peace-loving person ⁴⁹  is there, your peace will remain on him, but if not, it will return to you. ⁵⁰ 

Lukas 20:13

20:13 Then ⁵¹  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ⁵²  perhaps they will respect him.’

Lukas 11:42

11:42 “But woe to you Pharisees! ⁵³  You give a tenth ⁵⁴  of your mint, ⁵⁵  rue, ⁵⁶  and every herb, yet you neglect justice ⁵⁷  and love for God! But you should have done these things without neglecting the others. ⁵⁸ 

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ⁵⁹  (who loved money) heard all this and ridiculed ⁶⁰  him.

Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁶¹  And a voice came from heaven, “You are my one dear Son; ⁶²  in you I take great delight.” ⁶³ 

Lukas 10:40

10:40 But Martha was distracted ⁶⁴  with all the preparations she had to make, ⁶⁵  so ⁶⁶  she came up to him and said, “Lord, don’t you care ⁶⁷  that my sister has left me to do all the work ⁶⁸  alone? Tell ⁶⁹  her to help me.”

Lukas 12:11

12:11 But when they bring you before the synagogues, ⁷⁰  the ⁷¹  rulers, and the authorities, do not worry about how you should make your defense ⁷²  or what you should say,

Lukas 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁷³  Then ⁷⁴  your reward will be great, and you will be sons ⁷⁵  of the Most High, ⁷⁶  because he is kind to ungrateful and evil people. ⁷⁷ 

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ⁷⁸  the one and love the other, or he will be devoted to the one and despise ⁷⁹  the other. You cannot serve God and money.” ⁸⁰ 

[21:34]  ¹ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ² sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[10:27]  ³ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ⁴ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ⁵ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ⁶ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[6:32]  ⁷ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ⁸ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ⁹ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[7:47]  ¹⁰ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:47]  sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

[7:5]  ¹¹ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹² tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ¹³ sn See the note on synagogues in 4:15.

[12:25]  ¹⁴ tn Or “by being anxious.”

[12:25]  ¹⁵ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[12:26]  ¹⁶ tn This is a first class condition in the Greek text.

[12:26]  ¹⁷ tn Or “why are you anxious for.”

[6:27]  ¹⁸ 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.

[2:14]  ¹⁹ sn Glory here refers to giving honor to God.

[2:14]  ²⁰ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ²¹ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[10:41]  ²² tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ²³ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ²⁴ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ²⁵ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

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

[8:14]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ²⁸ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ²⁹ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ³⁰ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[12:22]  ³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ³³ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ³⁴ tn Or “do not be anxious.”

[12:22]  ³⁵ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ³⁶ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[7:2]  ³⁷ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ³⁸ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ³⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ⁴⁰ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[12:29]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ⁴² tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ⁴³ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[2:40]  ⁴⁴ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ⁴⁵ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ⁴⁶ tn Or “grace.”

[2:40]  ⁴⁷ sn On the phrase the favor of God see Luke 1:66.

[7:42]  ⁴⁸ 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).

[10:6]  ⁴⁹ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ⁵⁰ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[20:13]  ⁵¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ⁵² tn Grk “my beloved son.” See comment at Luke 3:22.

[20:13]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[11:42]  ⁵³ 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]  ⁵⁴ tn Or “you tithe mint.”

[11:42]  ⁵⁵ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ⁵⁶ 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]  ⁵⁷ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ⁵⁸ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[16:14]  ⁵⁹ sn See the note on Pharisees in 5:17.

[16:14]  ⁶⁰ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[3:22]  ⁶¹ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ⁶² tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ⁶³ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:22]  tn Or “with you I am well pleased.”

[3:22]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[10:40]  ⁶⁴ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ⁶⁵ tn Grk “with much serving.”

[10:40]  ⁶⁶ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ⁶⁷ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ⁶⁸ tn Grk “has left me to serve alone.”

[10:40]  ⁶⁹ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[12:11]  ⁷⁰ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  sn See the note on synagogues in 4:15.

[12:11]  ⁷¹ tn Grk “and the,” 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.

[12:11]  ⁷² tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[6:35]  ⁷³ tn Or “in return.”

[6:35]  ⁷⁴ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ⁷⁵ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ⁷⁶ sn That is, “sons of God.”

[6:35]  ⁷⁷ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[16:13]  ⁷⁸ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ⁷⁹ tn Or “and treat [the other] with contempt.”

[16:13]  ⁸⁰ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:13]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.