Lukas 4:43

4:43 But Jesus ¹  said to them, “I must ²  proclaim the good news of the kingdom ³  of God to the other towns ⁴  too, for that is what I was sent ⁵  to do.” ⁶ 

Lukas 6:8

6:8 But ⁷  he knew ⁸  their thoughts, ⁹  and said to the man who had the withered hand, “Get up and stand here.” ¹⁰  So ¹¹  he rose and stood there.

Lukas 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ¹²  Won’t they both fall ¹³  into a pit?

Lukas 10:19

10:19 Look, I have given you authority to tread ¹⁴  on snakes and scorpions ¹⁵  and on the full force of the enemy, ¹⁶  and nothing will ¹⁷  hurt you.

Lukas 11:48

11:48 So you testify that you approve of ¹⁸  the deeds of your ancestors, ¹⁹  because they killed the prophets ²⁰  and you build their ²¹  tombs! ²² 

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 ²³  will not be forgiven. ²⁴ 

Lukas 13:1

A Call to Repent

13:1 Now ²⁵  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ²⁶ 

Lukas 13:27

13:27 But ²⁷  he will reply, ²⁸  ‘I don’t know where you come from! ²⁹  Go away from me, all you evildoers!’ ³⁰ 

Lukas 13:31

Going to Jerusalem

13:31 At that time, ³¹  some Pharisees ³²  came up and said to Jesus, ³³  “Get away from here, ³⁴  because Herod ³⁵  wants to kill you.”

Lukas 17:8

17:8 Won’t ³⁶  the master ³⁷  instead say to him, ‘Get my dinner ready, and make yourself ready ³⁸  to serve me while ³⁹  I eat and drink. Then ⁴⁰  you may eat and drink’?

Lukas 17:14

17:14 When ⁴¹  he saw them he said, “Go ⁴²  and show yourselves to the priests.” ⁴³  And ⁴⁴  as they went along, they were cleansed.

Lukas 19:14

19:14 But his citizens ⁴⁵  hated ⁴⁶  him and sent a delegation after him, saying, ‘We do not want this man ⁴⁷  to be king ⁴⁸  over us!’

Lukas 24:24-25

24:24 Then ⁴⁹  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ⁵⁰  24:25 So ⁵¹  he said to them, “You ⁵²  foolish people ⁵³  – how slow of heart ⁵⁴  to believe ⁵⁵  all that the prophets have spoken!

[4:43]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ² tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ³ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ⁴ tn Or “cities.”

[4:43]  ⁵ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ⁶ tn Grk “because for this purpose I was sent.”

[6:8]  ⁷ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ⁸ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ⁹ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ¹⁰ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:39]  ¹² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ¹³ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[10:19]  ¹⁴ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹⁵ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ¹⁶ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ¹⁷ tn This is an emphatic double negative in the Greek text.

[11:48]  ¹⁸ tn Grk “you are witnesses and approve of.”

[11:48]  ¹⁹ tn Or “forefathers”; Grk “fathers.”

[11:48]  ²⁰ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ²¹ tn “Their,” i.e., the prophets.

[11:48]  ²² tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[12:10]  ²³ 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]  ²⁴ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[13:1]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²⁶ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:27]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ²⁸ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

[13:27]  ²⁹ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ³⁰ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:31]  ³¹ tn Grk “At that very hour.”

[13:31]  ³² sn See the note on Pharisees in 5:17.

[13:31]  ³³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ³⁴ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ³⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[17:8]  ³⁶ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ³⁷ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ³⁸ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ³⁹ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ⁴⁰ tn Grk “after these things.”

[17:14]  ⁴¹ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁴² tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ⁴³ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁴⁴ 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.

[19:14]  ⁴⁵ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ⁴⁶ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁴⁷ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁴⁸ tn Or “to rule.”

[24:24]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ⁵⁰ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:25]  ⁵¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ⁵² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ⁵³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁵⁴ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ⁵⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.