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 12:28

12:28 And if ⁴  this is how God clothes the wild grass, ⁵  which is here ⁶  today and tomorrow is tossed into the fire to heat the oven, ⁷  how much more ⁸  will he clothe you, you people of little faith!

Luke 12:54

Reading the Signs

12:54 Jesus ⁹  also said to the crowds, “When you see a cloud rising in the west, ¹⁰  you say at once, ‘A rainstorm ¹¹  is coming,’ and it does.

Luke 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ¹² 

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; ¹³  we have only done what was our duty.’” ¹⁴ 

Luke 17:24

17:24 For just like the lightning flashes ¹⁵  and lights up the sky from one side to the other, so will the Son of Man be in his day. ¹⁶ 

Luke 22:26

22:26 Not so with you; ¹⁷  instead the one who is greatest among you must become like the youngest, and the leader ¹⁸  like the one who serves. ¹⁹ 

Luke 24:24

24:24 Then ²⁰  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ²¹ 

[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.

[12:28]  ⁴ tn This is a first class condition in the Greek text.

[12:28]  ⁵ tn Grk “grass in the field.”

[12:28]  ⁶ tn Grk “which is in the field today.”

[12:28]  ⁷ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  ⁸ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[12:54]  ⁷ 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]  ⁸ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ⁹ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[14:33]  ¹⁰ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[17:10]  ¹³ 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]  ¹⁴ tn Or “we have only done what we were supposed to do.”

[17:24]  ¹⁶ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ¹⁷ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[22:26]  ¹⁹ tn Grk “But you are not thus.”

[22:26]  ²⁰ tn Or “the ruler.”

[22:26]  ²¹ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[24:24]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ²³ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.