Lukas 8:10

8:10 He ¹  said, “You have been given ²  the opportunity to know ³  the secrets ⁴  of the kingdom of God, ⁵  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁶ 

Lukas 10:13

10:13 “Woe to you, Chorazin! ⁷  Woe to you, Bethsaida! For if ⁸  the miracles ⁹  done in you had been done in Tyre ¹⁰  and Sidon, ¹¹  they would have repented long ago, sitting in sackcloth and ashes.

Lukas 11:31-32

11:31 The queen of the South ¹²  will rise up at the judgment ¹³  with the people ¹⁴  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ¹⁵  something greater ¹⁶  than Solomon is here! 11:32 The people ¹⁷  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹⁸  – and now, ¹⁹  something greater than Jonah is here!

Lukas 20:28

20:28 They asked him, ²⁰  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ²¹  must marry ²²  the widow and father children ²³  for his brother. ²⁴ 

Lukas 22:19

22:19 Then ²⁵  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ²⁶  which is given for you. ²⁷  Do this in remembrance of me.”

Lukas 23:2

23:2 They ²⁸  began to accuse ²⁹  him, saying, “We found this man subverting ³⁰  our nation, forbidding ³¹  us to pay the tribute tax ³²  to Caesar ³³  and claiming that he himself is Christ, ³⁴  a king.”

[8:10]  ¹ tn Here δέ (de) has not been translated.

[8:10]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[10:13]  ⁷ 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]  ⁸ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ⁹ tn Or “powerful deeds.”

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

[10:13]  ¹¹ 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.

[11:31]  ¹² sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ¹³ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ¹⁴ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ¹⁵ tn Grk “behold.”

[11:31]  ¹⁶ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[11:32]  ¹⁷ tn See the note on the word “people” in v. 31.

[11:32]  ¹⁸ tn Grk “at the preaching of Jonah.”

[11:32]  sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

[11:32]  ¹⁹ tn Grk “behold.”

[20:28]  ²⁰ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ²¹ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ²² tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ²³ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ²⁴ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[22:19]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²⁶ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ²⁷ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[23:2]  ²⁸ tn Here δέ (de) has not been translated.

[23:2]  ²⁹ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ³⁰ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ³¹ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ³² tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ³³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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