Luke 10:5

10:5 Whenever ¹  you enter a house, ²  first say, ‘May peace ³  be on this house!’

Luke 12:55

12:55 And when you see the south wind ⁴  blowing, you say, ‘There will be scorching heat,’ and there is.

Luke 7:33

7:33 For John the Baptist has come ⁵  eating no bread and drinking no wine, ⁶  and you say, ‘He has a demon!’ ⁷ 

Luke 10:9

10:9 Heal ⁸  the sick in that town ⁹  and say to them, ‘The kingdom of God ¹⁰  has come upon ¹¹  you!’

Luke 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹²  a glutton and a drunk, a friend of tax collectors and sinners!’ ¹³ 

Luke 9:20

9:20 Then ¹⁴  he said to them, “But who do you say that I am?” Peter ¹⁵  answered, ¹⁶  “The Christ ¹⁷  of God.”

Luke 11:2

11:2 So he said to them, “When you pray, ¹⁸  say:

Father, ¹⁹  may your name be honored; ²⁰ 

may your kingdom come. ²¹ 

Luke 11:18

11:18 So ²²  if ²³  Satan too is divided against himself, how will his kingdom stand? I ask you this because ²⁴  you claim that I cast out demons by Beelzebul.

Luke 12:54

Reading the Signs

12:54 Jesus ²⁵  also said to the crowds, “When you see a cloud rising in the west, ²⁶  you say at once, ‘A rainstorm ²⁷  is coming,’ and it does.

Luke 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ²⁸  we have only done what was our duty.’” ²⁹ 

Luke 22:70

22:70 So ³⁰  they all said, “Are you the Son of God, ³¹  then?” He answered ³²  them, “You say ³³  that I am.”

[10:5]  ¹ tn Here δέ (de) has not been translated.

[10:5]  ² tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ³ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[12:55]  ⁴ sn The south wind comes from the desert, and thus brings scorching heat.

[7:33]  ⁷ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ⁸ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ⁹ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[10:9]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ¹¹ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ¹² 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.

[10:9]  ¹³ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[7:34]  ¹³ tn Grk “Behold a man.”

[7:34]  ¹⁴ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[9:20]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ¹⁷ tn Here δέ (de) has not been translated.

[9:20]  ¹⁸ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:2]  ¹⁹ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ²⁰ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  ²¹ tn Grk “hallowed be your name.”

[11:2]  ²² tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:18]  ²² tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ²³ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ²⁴ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[12:54]  ²⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ²⁶ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ²⁷ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[17:10]  ²⁸ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ²⁹ tn Or “we have only done what we were supposed to do.”

[22:70]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ³² sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ³³ tn Grk “He said to them.”

[22:70]  ³⁴ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”