Luke 4:4

4:4 Jesus answered him, “It is written, ‘Man ¹  does not live by bread alone.’” ² 

Luke 7:41

7:41 “A certain creditor ³  had two debtors; one owed him ⁴  five hundred silver coins, ⁵  and the other fifty.

Luke 11:10

11:10 For everyone who asks ⁶  receives, and the one who seeks finds, and to the one who knocks, the door ⁷  will be opened.

Luke 11:23

11:23 Whoever is not with me is against me, ⁸  and whoever does not gather with me scatters. ⁹ 

Luke 12:2

12:2 Nothing is hidden ¹⁰  that will not be revealed, ¹¹  and nothing is secret that will not be made known.

Luke 12:43

12:43 Blessed is that slave ¹²  whom his master finds at work ¹³  when he returns.

Luke 14:22

14:22 Then ¹⁴  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ¹⁵ 

Luke 18:19

18:19 Jesus ¹⁶  said to him, “Why do you call me good? ¹⁷  No one is good except God alone.

Luke 19:38

19:38 “Blessed is the king ¹⁸  who comes in the name of the Lord! ¹⁹  Peace in heaven and glory in the highest!”

¹ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

² tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

³ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

⁴ tn The word “him” is not in the Greek text, but is implied.

⁵ tn Grk “five hundred denarii.”

⁵ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

⁶ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

⁷ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

⁸ sn For the image of scattering, see Pss. Sol. 17:18.

⁹ tn Or “concealed.”

¹⁰ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

¹¹ tn See the note on the word “slave” in 7:2.

¹² tn That is, doing his job, doing what he is supposed to be doing.

¹³ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

¹⁴ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

¹⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶ 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.

¹⁷ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

¹⁸ sn A quotation from Ps 118:26.