Lukas 3:7

3:7 So John ¹  said to the crowds ²  that came out to be baptized by him, “You offspring of vipers! ³  Who warned you to flee ⁴  from the coming wrath?

Lukas 7:29

7:29 (Now ⁵  all the people who heard this, even the tax collectors, ⁶  acknowledged ⁷  God’s justice, because they had been baptized ⁸  with John’s baptism.

Lukas 9:49

On the Right Side

9:49 John answered, ⁹  “Master, we saw someone casting out demons in your name, and we tried to stop ¹⁰  him because he is not a disciple ¹¹  along with us.”

Lukas 11:18

11:18 So ¹²  if ¹³  Satan too is divided against himself, how will his kingdom stand? I ask you this because ¹⁴  you claim that I cast out demons by Beelzebul.

Lukas 11:49

11:49 For this reason also the wisdom ¹⁵  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ¹⁶  will not be forgiven. ¹⁷ 

Lukas 13:4

13:4 Or those eighteen who were killed ¹⁸  when the tower in Siloam fell on them, ¹⁹  do you think they were worse offenders than all the others who live in Jerusalem? ²⁰ 

Lukas 15:13

15:13 After ²¹  a few days, ²²  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ²³  his wealth ²⁴  with a wild lifestyle.

Lukas 18:13

18:13 The tax collector, however, stood ²⁵  far off and would not even look up ²⁶  to heaven, but beat his breast and said, ‘God, be merciful ²⁷  to me, sinner that I am!’ ²⁸ 

Lukas 20:47

20:47 They ²⁹  devour ³⁰  widows’ property, ³¹  and as a show make long prayers. They will receive a more severe punishment.”

Lukas 24:6

24:6 He is not here, but has been raised! ³²  Remember how he told you, while he was still in Galilee, ³³ 

[3:7]  ¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ² sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ³ tn Or “snakes.”

[3:7]  ⁴ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[7:29]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ⁶ sn See the note on tax collectors in 3:12.

[7:29]  ⁷ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ⁸ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[9:49]  ⁹ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ¹⁰ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹¹ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[11:18]  ¹² tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ¹³ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ¹⁴ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:49]  ¹⁵ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[12:10]  ¹⁶ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ¹⁷ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[13:4]  ¹⁸ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ¹⁹ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:13]  ²¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ²² tn Grk “after not many days.”

[15:13]  ²³ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ²⁴ tn Or “estate” (the same word has been translated “estate” in v. 12).

[18:13]  ²⁵ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ²⁶ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ²⁷ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ²⁸ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[20:47]  ²⁹ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ³⁰ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ³¹ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[24:6]  ³² tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ³³ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.