Luke 11:23

11:23 Whoever is not with me is against me, ¹  and whoever does not gather with me scatters. ² 

Luke 4:7

4:7 So then, if ³  you will worship ⁴  me, all this will be ⁵  yours.”

Luke 22:21

A Final Discourse

22:21 “But look, the hand of the one who betrays ⁶  me is with me on the table. ⁷ 

Luke 22:28

22:28 “You are the ones who have remained ⁸  with me in my trials.

Luke 23:43

23:43 And Jesus ⁹  said to him, “I tell you the truth, ¹⁰  today ¹¹  you will be with me in paradise.” ¹² 

Luke 8:46

8:46 But Jesus said, “Someone touched me, for I know that power has gone out ¹³  from me.”

Luke 13:27

13:27 But ¹⁴  he will reply, ¹⁵  ‘I don’t know where you come from! ¹⁶  Go away from me, all you evildoers!’ ¹⁷ 

Luke 15:31

15:31 Then ¹⁸  the father ¹⁹  said to him, ‘Son, you are always with me, and everything that belongs to me is yours.

Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ²⁰  for I am a sinful man!” ²¹ 

Luke 9:24

9:24 For whoever wants to save his life will lose it, ²²  but whoever loses his life for my sake will save it.

Luke 10:16

10:16 “The one who listens ²³  to you listens to me, ²⁴  and the one who rejects you rejects me, and the one who rejects me rejects ²⁵  the one who sent me.” ²⁶ 

Luke 12:13

The Parable of the Rich Landowner

12:13 Then ²⁷  someone from the crowd said to him, “Teacher, tell ²⁸  my brother to divide the inheritance with me.”

Luke 22:42

22:42 “Father, if you are willing, take ²⁹  this cup ³⁰  away from me. Yet not my will but yours ³¹  be done.”

Luke 11:7

11:7 Then ³²  he will reply ³³  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ³⁴  I cannot get up and give you anything.’ ³⁵ 

Luke 16:3

16:3 Then ³⁶  the manager said to himself, ‘What should I do, since my master is taking my position ³⁷  away from me? I’m not strong enough to dig, ³⁸  and I’m too ashamed ³⁹  to beg.

Luke 22:37

22:37 For I tell you that this scripture must be ⁴⁰  fulfilled in me, ‘And he was counted with the transgressors.’ ⁴¹  For what is written about me is being fulfilled.” ⁴² 

Luke 24:44

Jesus’ Final Commission

24:44 Then ⁴³  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁴⁴  in the law of Moses and the prophets and the psalms ⁴⁵  must be fulfilled.”

[11:23]  ¹ 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.

[11:23]  ² sn For the image of scattering, see Pss. Sol. 17:18.

[4:7]  ³ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  ⁴ tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:7]  ⁵ tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

[22:21]  ⁵ sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ⁶ sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[22:28]  ⁷ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[23:43]  ⁹ tn Grk “he.”

[23:43]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ¹¹ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ¹² sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[8:46]  ¹¹ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[13:27]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ¹⁴ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  ¹⁵ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ¹⁶ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[15:31]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ¹⁶ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[5:8]  ¹⁷ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ¹⁸ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[9:24]  ¹⁹ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[10:16]  ²¹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ²² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ²³ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ²⁴ sn The one who sent me refers to God.

[12:13]  ²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ²⁴ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[22:42]  ²⁵ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ²⁶ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ²⁷ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[11:7]  ²⁷ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ²⁸ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ²⁹ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ³⁰ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[16:3]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ³⁰ tn Grk “the stewardship,” “the management.”

[16:3]  ³¹ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ³² tn Grk “I do not have strength to dig; I am ashamed to beg.”

[22:37]  ³¹ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ³² tn Or “with the lawless.”

[22:37]  ³³ tn Grk “is having its fulfillment.”

[24:44]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ³⁴ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ³⁵ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.