Luke 1:20

1:20 And now, ¹  because you did not believe my words, which will be fulfilled in their time, ²  you will be silent, unable to speak, ³  until the day these things take place.”

Luke 6:48

6:48 He is like a man ⁴  building a house, who dug down deep, ⁵  and laid the foundation on bedrock. When ⁶  a flood came, the river ⁷  burst against that house but ⁸  could not shake it, because it had been well built. ⁹ 

Luke 7:6

7:6 So ¹⁰  Jesus went with them. When ¹¹  he was not far from the house, the centurion ¹²  sent friends to say to him, “Lord, do not trouble yourself, ¹³  for I am not worthy ¹⁴  to have you come under my roof.

Luke 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ¹⁵ 

‘We played the flute for you, yet you did not dance; ¹⁶ 

we wailed in mourning, ¹⁷  yet you did not weep.’

Luke 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ¹⁸  goes out of a person, ¹⁹  it passes through waterless places ²⁰  looking for rest but ²¹  not finding any. Then ²²  it says, ‘I will return to the home I left.’ ²³ 

Luke 11:46

11:46 But Jesus ²⁴  replied, ²⁵  “Woe to you experts in religious law as well! ²⁶  You load people ²⁷  down with burdens difficult to bear, yet you yourselves refuse to touch ²⁸  the burdens with even one of your fingers!

Luke 17:22

The Coming of the Son of Man

17:22 Then ²⁹  he said to the disciples, “The days are coming when you will desire to see one of the days ³⁰  of the Son of Man, and you will not see it.

¹ tn Grk “behold.”

² sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

³ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

⁴ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

⁵ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

⁶ tn Here δέ (de) has not been translated.

⁷ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

⁹ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

⁷ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

⁸ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

⁹ sn See the note on the word centurion in 7:2.

¹⁰ tn Or “do not be bothered.”

¹¹ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

¹⁰ tn Grk “They are like children sitting…and calling out…who say.”

¹¹ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

¹² tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

¹³ sn This is a reference to an evil spirit. See Luke 4:33.

¹⁴ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

¹⁵ 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).

¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁷ 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.

¹⁸ tn Grk “I will return to my house from which I came.”

¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷ tn Grk “said.”

¹⁸ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

¹⁹ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

²⁰ 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).

¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁰ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.