Lukas 9:12-13

9:12 Now the day began to draw to a close, ¹  so ²  the twelve came and said to Jesus, ³  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ⁴  and food, because we are in an isolated place.” ⁵  9:13 But he said to them, “You ⁶  give them something to eat.” They ⁷  replied, ⁸  “We have no more than five loaves and two fish – unless ⁹  we go ¹⁰  and buy food ¹¹  for all these people.”

Lukas 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ¹²  goes out of a person, ¹³  it passes through waterless places ¹⁴  looking for rest but ¹⁵  not finding any. Then ¹⁶  it says, ‘I will return to the home I left.’ ¹⁷ 

Lukas 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ¹⁸  the last state of that person ¹⁹  is worse than the first.” ²⁰ 

Lukas 12:58

12:58 As you are going with your accuser before the magistrate, ²¹  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ²²  and the officer throw you into prison.

Lukas 14:12

14:12 He ²³  said also to the man ²⁴  who had invited him, “When you host a dinner or a banquet, ²⁵  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ²⁶  the one and love the other, or he will be devoted to the one and despise ²⁷  the other. You cannot serve God and money.” ²⁸ 

Lukas 19:22

19:22 The king ²⁹  said to him, ‘I will judge you by your own words, ³⁰  you wicked slave! ³¹  So you knew, did you, that I was a severe ³²  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Lukas 20:46

20:46 “Beware ³³  of the experts in the law. ³⁴  They ³⁵  like walking around in long robes, and they love elaborate greetings ³⁶  in the marketplaces and the best seats ³⁷  in the synagogues ³⁸  and the places of honor at banquets.

Lukas 24:19

24:19 He ³⁹  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ⁴⁰  who, with his powerful deeds and words, proved to be a prophet ⁴¹  before God and all the people;

Lukas 24:44

Jesus’ Final Commission

24:44 Then ⁴²  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁴³  in the law of Moses and the prophets and the psalms ⁴⁴  must be fulfilled.”

[9:12]  ¹ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ² tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ⁴ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ⁵ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:13]  ⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ⁷ tn Here δέ (de) has not been translated.

[9:13]  ⁸ tn Grk “said.”

[9:13]  ⁹ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ¹⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ¹¹ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[11:24]  ¹² sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ¹³ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ¹⁴ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ¹⁶ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ¹⁷ tn Grk “I will return to my house from which I came.”

[11:26]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ¹⁹ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ²⁰ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[12:58]  ²¹ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ²² sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[14:12]  ²³ tn Here δέ (de) has not been translated.

[14:12]  ²⁴ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ²⁵ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[16:13]  ²⁶ 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]  ²⁷ tn Or “and treat [the other] with contempt.”

[16:13]  ²⁸ 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.

[19:22]  ²⁹ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ³⁰ tn Grk “out of your own mouth” (an idiom).

[19:22]  ³¹ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ³² tn Or “exacting,” “harsh,” “hard.”

[20:46]  ³³ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ³⁴ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ³⁵ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ³⁶ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ³⁷ sn See Luke 14:1-14.

[20:46]  ³⁸ sn See the note on synagogues in 4:15.

[24:19]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ⁴⁰ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ⁴¹ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:44]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁴³ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁴⁴ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.