Luke 14:11

14:11 For everyone who exalts himself will be humbled, but ¹  the one who humbles ²  himself will be exalted.”

Luke 18:14

18:14 I tell you that this man went down to his home justified ³  rather than the Pharisee. ⁴  For everyone who exalts ⁵  himself will be humbled, but he who humbles himself will be exalted.”

Luke 9:25

9:25 For what does it benefit a person ⁶  if he gains the whole world but loses or forfeits himself?

Luke 10:29

10:29 But the expert, ⁷  wanting to justify ⁸  himself, said to Jesus, “And who is my neighbor?”

Luke 9:23

A Call to Discipleship

9:23 Then ⁹  he said to them all, ¹⁰  “If anyone wants to become my follower, ¹¹  he must deny ¹²  himself, take up his cross daily, ¹³  and follow me.

Luke 11:18

11:18 So ¹⁴  if ¹⁵  Satan too is divided against himself, how will his kingdom stand? I ask you this because ¹⁶  you claim that I cast out demons by Beelzebul.

Luke 15:17

15:17 But when he came to his senses ¹⁷  he said, ‘How many of my father’s hired workers have food ¹⁸  enough to spare, but here I am dying from hunger!

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ¹⁹  ‘God, I thank ²⁰  you that I am not like other people: ²¹  extortionists, ²²  unrighteous people, ²³  adulterers – or even like this tax collector. ²⁴ 

Luke 23:2

23:2 They ²⁵  began to accuse ²⁶  him, saying, “We found this man subverting ²⁷  our nation, forbidding ²⁸  us to pay the tribute tax ²⁹  to Caesar ³⁰  and claiming that he himself is Christ, ³¹  a king.”

Luke 23:35

23:35 The people also stood there watching, but the rulers ridiculed ³²  him, saying, “He saved others. Let him save ³³  himself if ³⁴  he is the Christ ³⁵  of God, his chosen one!”

Luke 24:12

24:12 But Peter got up and ran to the tomb. ³⁶  He bent down ³⁷  and saw only the strips of linen cloth; ³⁸  then he went home, ³⁹  wondering ⁴⁰  what had happened. ⁴¹ 

[14:11]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ² sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[18:14]  ³ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ⁴ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ⁵ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[9:25]  ⁵ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[10:29]  ⁷ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ⁸ tn Or “vindicate.”

[9:23]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ¹⁰ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ¹¹ tn Grk “to come after me.”

[9:23]  ¹² tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ¹³ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[11:18]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ¹² tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ¹³ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[15:17]  ¹³ tn Grk “came to himself” (an idiom).

[15:17]  ¹⁴ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[18:11]  ¹⁵ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ¹⁶ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹⁷ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ¹⁸ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹⁹ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ²⁰ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[23:2]  ¹⁷ tn Here δέ (de) has not been translated.

[23:2]  ¹⁸ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ¹⁹ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ²⁰ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ²¹ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ²² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  ¹⁹ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ²⁰ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ²¹ tn This is a first class condition in the Greek text.

[23:35]  ²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:12]  ²¹ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ²² sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ²³ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ²⁴ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ²⁵ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ²⁶ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.