Luke 10:23

10:23 Then 1  Jesus 2  turned 3  to his 4  disciples and said privately, “Blessed 5  are the eyes that see what you see!

Luke 21:30

21:30 When they sprout leaves, you see 6  for yourselves and know that summer is now near.

Luke 8:10

8:10 He 7  said, “You have been given 8  the opportunity to know 9  the secrets 10  of the kingdom of God, 11  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 12 

Luke 6:41

6:41 Why 13  do you see the speck 14  in your brother’s eye, but fail to see 15  the beam of wood 16  in your own?

Luke 7:21

7:21 At that very time 17  Jesus 18  cured many people of diseases, sicknesses, 19  and evil spirits, and granted 20  sight to many who were blind.

Luke 8:16

Showing the Light

8:16 “No one lights 21  a lamp 22  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. 23 

Luke 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place 24  or under a basket, 25  but on a lampstand, so that those who come in can see the light.

Luke 8:18

8:18 So listen carefully, 26  for whoever has will be given more, but 27  whoever does not have, even what he thinks he has 28  will be taken from him.”

Luke 9:62

9:62 Jesus 29  said to him, “No one who puts his 30  hand to the plow and looks back 31  is fit for the kingdom of God.” 32 

Luke 10:24

10:24 For I tell you that many prophets and kings longed to see 33  what you see but did not see it, and to hear what you hear but did not hear it.”

Luke 21:8

21:8 He 34  said, “Watch out 35  that you are not misled. For many will come in my name, saying, ‘I am he,’ 36  and, ‘The time is near.’ Do not follow them!

Luke 24:12

24:12 But Peter got up and ran to the tomb. 37  He bent down 38  and saw only the strips of linen cloth; 39  then he went home, 40  wondering 41  what had happened. 42 

Luke 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Luke 7:44

7:44 Then, 43  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, 44  but she has wet my feet with her tears and wiped them with her hair.

1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

3 tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

4 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

5 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

6 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.

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

12 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).

13 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.

14 tn Grk “the mysteries.”

15 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.

16 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

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

17 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

18 tn Or “do not notice.”

19 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

21 tn Grk “In that hour.”

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

23 tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

24 tn Or “and bestowed (sight) on.”

26 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

27 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

28 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

31 tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

32 tc The phrase “or under a basket” is lacking in some important and early mss (Ì45,75 L Γ Ξ 070 Ë1 700* 1241 2542 pc sys sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë13 Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

36 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

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

38 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

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

42 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

43 sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

44 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.

46 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

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

52 tn Or “Be on guard.”

53 tn That is, “I am the Messiah.”

56 sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

57 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

58 tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

59 tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

60 sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

61 tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì75 and the rest of the ms tradition.

61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

62 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.