Luke 10:13

10:13 “Woe to you, Chorazin! ¹  Woe to you, Bethsaida! For if ²  the miracles ³  done in you had been done in Tyre ⁴  and Sidon, ⁵  they would have repented long ago, sitting in sackcloth and ashes.

Luke 10:35

10:35 The ⁶  next day he took out two silver coins ⁷  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ⁸ 

Luke 11:36

11:36 If ⁹  then ¹⁰  your whole body is full of light, with no part in the dark, ¹¹  it will be as full of light as when the light of a lamp shines on you.” ¹² 

Luke 18:13

18:13 The tax collector, however, stood ¹³  far off and would not even look up ¹⁴  to heaven, but beat his breast and said, ‘God, be merciful ¹⁵  to me, sinner that I am!’ ¹⁶ 

Luke 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ¹⁷  proceeded to tell a parable, because he was near to Jerusalem, ¹⁸  and because they thought ¹⁹  that the kingdom of God ²⁰  was going to ²¹  appear immediately.

Luke 19:44

19:44 They will demolish you ²²  – you and your children within your walls ²³  – and they will not leave within you one stone ²⁴  on top of another, ²⁵  because you did not recognize the time of your visitation from God.” ²⁶ 

Luke 20:9

The Parable of the Tenants

20:9 Then ²⁷  he began to tell the people this parable: “A man ²⁸  planted a vineyard, ²⁹  leased it to tenant farmers, ³⁰  and went on a journey for a long time.

Luke 23:35

23:35 The people also stood there watching, but the rulers ridiculed ³¹  him, saying, “He saved others. Let him save ³²  himself if ³³  he is the Christ ³⁴  of God, his chosen one!”

[10:13]  ¹ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ² tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ³ tn Or “powerful deeds.”

[10:13]  ⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ⁵ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:35]  ⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ⁷ tn Grk “two denarii.”

[10:35]  ⁸ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[11:36]  ¹¹ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ¹² tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ¹³ tn Grk “not having any part dark.”

[11:36]  ¹⁴ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[18:13]  ¹⁶ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ¹⁷ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ¹⁸ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ¹⁹ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[19:11]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ²³ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ²⁴ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ²⁵ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:44]  ²⁶ tn Grk “They will raze you to the ground.”

[19:44]  ²⁷ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ²⁸ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ²⁹ tn Grk “leave stone on stone.”

[19:44]  ³⁰ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[20:9]  ³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ³² tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ³³ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ³⁴ sn The leasing of land to tenant farmers was common in this period.

[23:35]  ³⁶ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ³⁷ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ³⁸ tn This is a first class condition in the Greek text.

[23:35]  ³⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”