Luke 11:30

11:30 For just as Jonah became a sign to the people of Nineveh, ¹  so the Son of Man will be a sign ²  to this generation. ³ 

Luke 12:20

12:20 But God said to him, ‘You fool! This very night your life ⁴  will be demanded back from ⁵  you, but who will get what you have prepared for yourself?’ ⁶ 

Luke 13:32

13:32 But ⁷  he said to them, “Go ⁸  and tell that fox, ⁹  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ¹⁰  I will complete my work. ¹¹ 

Luke 17:34

17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ¹² 

Luke 19:42

19:42 saying, “If you had only known on this day, ¹³  even you, the things that make for peace! ¹⁴  But now they are hidden ¹⁵  from your eyes.

Luke 13:7

13:7 So ¹⁶  he said to the worker who tended the vineyard, ‘For ¹⁷  three years ¹⁸  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹⁹  I find none. Cut ²⁰  it down! Why ²¹  should it continue to deplete ²²  the soil?’

Luke 16:24

16:24 So ²³  he called out, ²⁴  ‘Father Abraham, have mercy on me, and send Lazarus ²⁵  to dip the tip of his finger ²⁶  in water and cool my tongue, because I am in anguish ²⁷  in this fire.’ ²⁸ 

Luke 17:6

17:6 So ²⁹  the Lord replied, ³⁰  “If ³¹  you had faith the size of ³²  a mustard seed, you could say to this black mulberry ³³  tree, ‘Be pulled out by the roots and planted in the sea,’ ³⁴  and it would obey ³⁵  you.

[11:30]  ¹ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ² tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ³ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[12:20]  ⁴ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ⁵ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ⁶ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[13:32]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ⁸ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ⁹ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ¹⁰ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ¹¹ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[17:34]  ¹⁰ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[19:42]  ¹³ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹⁴ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹⁵ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[13:7]  ¹⁶ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ¹⁷ tn Grk “Behold, for.”

[13:7]  ¹⁸ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ¹⁹ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ²⁰ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ²¹ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ²² sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[16:24]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ²⁰ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²¹ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ²² sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ²³ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²⁴ sn Fire in this context is OT imagery; see Isa 66:24.

[17:6]  ²² tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ²³ tn Grk “said.”

[17:6]  ²⁴ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ²⁵ tn Grk “faith as,” “faith like.”

[17:6]  ²⁶ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ²⁷ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ²⁸ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.