Lukas 9:5

9:5 Wherever ¹  they do not receive you, ²  as you leave that town, ³  shake the dust off ⁴  your feet as a testimony against them.”

Lukas 9:41

9:41 Jesus answered, ⁵  “You ⁶  unbelieving ⁷  and perverse generation! How much longer ⁸  must I be with you and endure ⁹  you? ¹⁰  Bring your son here.”

Lukas 10:19

10:19 Look, I have given you authority to tread ¹¹  on snakes and scorpions ¹²  and on the full force of the enemy, ¹³  and nothing will ¹⁴  hurt you.

Lukas 11:46

11:46 But Jesus ¹⁵  replied, ¹⁶  “Woe to you experts in religious law as well! ¹⁷  You load people ¹⁸  down with burdens difficult to bear, yet you yourselves refuse to touch ¹⁹  the burdens with even one of your fingers!

Lukas 11:48

11:48 So you testify that you approve of ²⁰  the deeds of your ancestors, ²¹  because they killed the prophets ²²  and you build their ²³  tombs! ²⁴ 

Lukas 16:31

16:31 He ²⁵  replied to him, ‘If they do not respond to ²⁶  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ²⁷ 

Lukas 17:6

17:6 So ²⁸  the Lord replied, ²⁹  “If ³⁰  you had faith the size of ³¹  a mustard seed, you could say to this black mulberry ³²  tree, ‘Be pulled out by the roots and planted in the sea,’ ³³  and it would obey ³⁴  you.

[9:5]  ¹ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ² tn Grk “all those who do not receive you.”

[9:5]  ³ tn Or “city.”

[9:5]  ⁴ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:41]  ⁵ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ⁶ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ⁷ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ⁸ tn Grk “how long.”

[9:41]  ⁹ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ¹⁰ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[10:19]  ¹¹ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹² 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]  ¹³ 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]  ¹⁴ tn This is an emphatic double negative in the Greek text.

[11:46]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ¹⁶ tn Grk “said.”

[11:46]  ¹⁷ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ¹⁸ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ¹⁹ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[11:48]  ²⁰ tn Grk “you are witnesses and approve of.”

[11:48]  ²¹ tn Or “forefathers”; Grk “fathers.”

[11:48]  ²² tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ²³ tn “Their,” i.e., the prophets.

[11:48]  ²⁴ 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.

[16:31]  ²⁵ tn Here δέ (de) has not been translated.

[16:31]  ²⁶ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ²⁷ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[17:6]  ²⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ²⁹ tn Grk “said.”

[17:6]  ³⁰ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ³¹ tn Grk “faith as,” “faith like.”

[17:6]  ³² sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ³³ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ³⁴ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.