Luke 1:61

1:61 They ¹  said to her, “But ²  none of your relatives bears this name.” ³ 

Luke 4:24

4:24 And he added, ⁴  “I tell you the truth, ⁵  no prophet is acceptable ⁶  in his hometown.

Luke 5:39

5:39 ⁷  No ⁸  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ⁹ 

Luke 14:24

14:24 For I tell you, not one of those individuals ¹⁰  who were invited ¹¹  will taste my banquet!’” ¹² 

Luke 15:16

15:16 He ¹³  was longing to eat ¹⁴  the carob pods ¹⁵  the pigs were eating, but ¹⁶  no one gave him anything.

Luke 18:19

18:19 Jesus ¹⁷  said to him, “Why do you call me good? ¹⁸  No one is good except God alone.

¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

³ tn Grk “There is no one from your relatives who is called by this name.”

⁴ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁶ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

⁷ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

⁸ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

⁹ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

¹⁰ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

¹¹ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

¹² tn Or “dinner.”

¹³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁴ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

¹⁵ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

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

¹⁶ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.