Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ¹  he said to himself, “If this man were a prophet, ²  he would know who and what kind of woman ³  this is who is touching him, that she is a sinner.”

Lukas 8:10

8:10 He ⁴  said, “You have been given ⁵  the opportunity to know ⁶  the secrets ⁷  of the kingdom of God, ⁸  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁹ 

Lukas 8:25

8:25 Then ¹⁰  he said to them, “Where is your faith?” ¹¹  But they were afraid and amazed, ¹²  saying to one another, “Who then is this? He commands even the winds and the water, ¹³  and they obey him!”

Lukas 8:27

8:27 As ¹⁴  Jesus ¹⁵  stepped ashore, ¹⁶  a certain man from the town ¹⁷  met him who was possessed by demons. ¹⁸  For a long time this man ¹⁹  had worn no clothes and had not lived in a house, but among ²⁰  the tombs.

Lukas 8:29

8:29 For Jesus ²¹  had started commanding ²²  the evil ²³  spirit to come out of the man. (For it had seized him many times, so ²⁴  he would be bound with chains and shackles ²⁵  and kept under guard. But ²⁶  he would break the restraints and be driven by the demon into deserted ²⁷  places.) ²⁸ 

Lukas 9:22

9:22 saying, “The Son of Man must suffer ²⁹  many things and be rejected by the elders, ³⁰  chief priests, and experts in the law, ³¹  and be killed, and on the third day be raised.” ³² 

Lukas 10:13

10:13 “Woe to you, Chorazin! ³³  Woe to you, Bethsaida! For if ³⁴  the miracles ³⁵  done in you had been done in Tyre ³⁶  and Sidon, ³⁷  they would have repented long ago, sitting in sackcloth and ashes.

Lukas 11:29

The Sign of Jonah

11:29 As ³⁸  the crowds were increasing, Jesus ³⁹  began to say, “This generation is a wicked generation; it looks for a sign, ⁴⁰  but no sign will be given to it except the sign of Jonah. ⁴¹ 

Lukas 11:42

11:42 “But woe to you Pharisees! ⁴²  You give a tenth ⁴³  of your mint, ⁴⁴  rue, ⁴⁵  and every herb, yet you neglect justice ⁴⁶  and love for God! But you should have done these things without neglecting the others. ⁴⁷ 

Lukas 12:53

12:53 They will be divided, ⁴⁸  father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Lukas 13:14

13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ⁴⁹  should be done! ⁵⁰  So come ⁵¹  and be healed on those days, and not on the Sabbath day.”

Lukas 13:25

13:25 Once ⁵²  the head of the house ⁵³  gets up ⁵⁴  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ⁵⁵  let us in!’ ⁵⁶  But he will answer you, ⁵⁷  ‘I don’t know where you come from.’ ⁵⁸ 

Lukas 20:19

20:19 Then ⁵⁹  the experts in the law ⁶⁰  and the chief priests wanted to arrest ⁶¹  him that very hour, because they realized he had told this parable against them. But ⁶²  they were afraid of the people.

Lukas 20:21

20:21 Thus ⁶³  they asked him, “Teacher, we know that you speak and teach correctly, ⁶⁴  and show no partiality, but teach the way of God in accordance with the truth. ⁶⁵ 

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ⁶⁶  him, saying, “He saved others. Let him save ⁶⁷  himself if ⁶⁸  he is the Christ ⁶⁹  of God, his chosen one!”

[7:39]  ¹ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ² tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ³ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:10]  ⁴ tn Here δέ (de) has not been translated.

[8:10]  ⁵ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ⁶ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ⁷ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:10]  ⁹ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:25]  ¹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ¹¹ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ¹² sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ¹³ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[8:27]  ¹⁴ tn Here δέ (de) has not been translated.

[8:27]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ¹⁶ tn Grk “stepped out on land.”

[8:27]  ¹⁷ tn Or “city.”

[8:27]  ¹⁸ tn Grk “who had demons.”

[8:27]  ¹⁹ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ²⁰ tn Or “in.”

[8:29]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ²² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ²³ tn Grk “unclean.”

[8:29]  ²⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ²⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ²⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ²⁸ sn This is a parenthetical, explanatory comment by the author.

[9:22]  ²⁹ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ³⁰ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ³¹ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ³² sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[10:13]  ³³ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ³⁴ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ³⁵ tn Or “powerful deeds.”

[10:13]  ³⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ³⁷ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:13]  map For location see Map1 A1; JP3 F3; JP4 F3.

[11:29]  ³⁸ tn Here δέ (de) has not been translated.

[11:29]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ⁴⁰ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ⁴¹ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[11:42]  ⁴² 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]  ⁴³ tn Or “you tithe mint.”

[11:42]  ⁴⁴ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ⁴⁵ 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]  ⁴⁶ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ⁴⁷ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[12:53]  ⁴⁸ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

[13:14]  ⁴⁹ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ⁵⁰ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ⁵¹ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[13:25]  ⁵² tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ⁵³ tn Or “the master of the household.”

[13:25]  ⁵⁴ tn Or “rises,” or “stands up.”

[13:25]  ⁵⁵ tn Or “Sir.”

[13:25]  ⁵⁶ tn Grk “Open to us.”

[13:25]  ⁵⁷ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ⁵⁸ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[20:19]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ⁶⁰ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ⁶¹ tn Grk “tried to lay hands on him.”

[20:19]  ⁶² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[20:21]  ⁶³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ⁶⁴ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ⁶⁵ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[23:35]  ⁶⁶ 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).

[23:35]  ⁶⁷ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁶⁸ tn This is a first class condition in the Greek text.

[23:35]  ⁶⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.