Luke 12:13

The Parable of the Rich Landowner

12:13 Then ¹  someone from the crowd said to him, “Teacher, tell ²  my brother to divide the inheritance with me.”

Luke 12:21

12:21 So it is with the one who stores up riches for himself, ³  but is not rich toward God.”

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. ⁴ 

Luke 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ⁵  said to his disciples, “Stumbling blocks are sure to come, but woe ⁶  to the one through whom they come!

Luke 19:16

19:16 So ⁷  the first one came before him and said, ‘Sir, ⁸  your mina ⁹  has made ten minas more.’

Luke 20:11

20:11 So ¹⁰  he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. ¹¹ 

Luke 22:21

A Final Discourse

22:21 “But look, the hand of the one who betrays ¹²  me is with me on the table. ¹³ 

Luke 22:29

22:29 Thus ¹⁴  I grant ¹⁵  to you a kingdom, ¹⁶  just as my Father granted to me,

Luke 23:12

23:12 That very day Herod and Pilate became friends with each other, ¹⁷  for prior to this they had been enemies. ¹⁸ 

Luke 24:17

24:17 Then ¹⁹  he said to them, “What are these matters ²⁰  you are discussing so intently ²¹  as you walk along?” And they stood still, looking sad.

Luke 24:25

24:25 So ²²  he said to them, “You ²³  foolish people ²⁴  – how slow of heart ²⁵  to believe ²⁶  all that the prophets have spoken!

[12:13]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ² 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.

[12:21]  ³ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[14:33]  ⁵ 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.

[17:1]  ⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ⁸ sn See Luke 6:24-26.

[19:16]  ⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ¹⁰ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ¹¹ tn See the note on the word “minas” in v. 13.

[20:11]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ¹² sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

[22:21]  ¹³ sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ¹⁴ 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.

[22:29]  ¹⁵ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ¹⁶ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ¹⁷ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[23:12]  ¹⁷ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ¹⁸ tn Grk “at enmity with each other.”

[24:17]  ¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ²⁰ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ²¹ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:25]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ²² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ²³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ²⁴ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ²⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.