Luke 10:11

10:11 ‘Even the dust of your town ¹  that clings to our feet we wipe off ²  against you. ³  Nevertheless know this: The kingdom of God has come.’ ⁴ 

Luke 11:13

11:13 If you then, although you are ⁵  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ⁶  to those who ask him!”

Luke 15:4

15:4 “Which one ⁷  of you, if he has a hundred ⁸  sheep and loses one of them, would not leave the ninety-nine in the open pasture ⁹  and go look for ¹⁰  the one that is lost until he finds it? ¹¹ 

Luke 16:13

16:13 No servant can serve two masters, for either he will hate ¹²  the one and love the other, or he will be devoted to the one and despise ¹³  the other. You cannot serve God and money.” ¹⁴ 

Luke 21:34

Be Ready!

21:34 “But be on your guard ¹⁵  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ¹⁶ 

Luke 22:52

22:52 Then ¹⁷  Jesus said to the chief priests, the officers of the temple guard, ¹⁸  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ¹⁹ 

[10:11]  ¹ tn Or “city.”

[10:11]  ² sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ³ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁴ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[11:13]  ⁵ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ⁶ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[15:4]  ⁹ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹⁰ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ¹¹ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ¹² tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ¹³ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[16:13]  ¹³ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ¹⁴ tn Or “and treat [the other] with contempt.”

[16:13]  ¹⁵ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[21:34]  ¹⁷ tn Grk “watch out for yourselves.”

[21:34]  ¹⁸ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[22:52]  ²¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ²² tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ²³ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).