Luke 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ¹  your whole body is full of light, but when it is diseased, ²  your body is full of darkness.

Luke 12:23

12:23 For there is more to life than food, and more to the body than clothing.

Luke 23:52

23:52 He went to Pilate and asked for the body ³  of Jesus.

Luke 24:3

24:3 but when they went in, they did not find the body of the Lord Jesus. ⁴ 

Luke 12:4

12:4 “I ⁵  tell you, my friends, do not be afraid of those who kill the body, ⁶  and after that have nothing more they can do.

Luke 17:37

17:37 Then ⁷  the disciples ⁸  said ⁹  to him, “Where, ¹⁰  Lord?” He replied to them, “Where the dead body ¹¹  is, there the vultures ¹²  will gather.” ¹³ 

Luke 23:55

23:55 The ¹⁴  women who had accompanied Jesus ¹⁵  from Galilee followed, and they saw the tomb and how his body was laid in it.

Luke 24:23

24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ¹⁶  who said he was alive.

Luke 11:36

11:36 If ¹⁷  then ¹⁸  your whole body is full of light, with no part in the dark, ¹⁹  it will be as full of light as when the light of a lamp shines on you.” ²⁰ 

Luke 12:22

Exhortation Not to Worry

12:22 Then ²¹  Jesus ²²  said to his ²³  disciples, “Therefore I tell you, do not worry ²⁴  about your ²⁵  life, what you will eat, or about your ²⁶  body, what you will wear.

Luke 22:19

22:19 Then ²⁷  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ²⁸  which is given for you. ²⁹  Do this in remembrance of me.”

[11:34]  ¹ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ² tn Or “when it is sick” (L&N 23.149).

[23:52]  ³ sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).

[24:3]  ⁵ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

[12:4]  ⁷ tn Here δέ (de) has not been translated.

[12:4]  ⁸ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[17:37]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ¹⁰ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ¹¹ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ¹² sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ¹³ tn Or “corpse.”

[17:37]  ¹⁴ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

[17:37]  ¹⁵ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[23:55]  ¹¹ tn Here δέ (de) has not been translated.

[23:55]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[24:23]  ¹³ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[11:36]  ¹⁵ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ¹⁶ 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]  ¹⁷ tn Grk “not having any part dark.”

[11:36]  ¹⁸ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[12:22]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ¹⁹ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ²⁰ tn Or “do not be anxious.”

[12:22]  ²¹ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ²² tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[22:19]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²⁰ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ²¹ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.