Luke 15:11

The Parable of the Compassionate Father

15:11 Then ¹  Jesus ²  said, “A man had two sons.

Luke 20:36

20:36 In fact, they can no longer die, because they are equal to angels ³  and are sons of God, since they are ⁴  sons ⁵  of the resurrection.

Luke 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ⁶  Then ⁷  Jesus said to Simon, “Do not be afraid; from now on ⁸  you will be catching people.” ⁹ 

Luke 16:8

16:8 The ¹⁰  master commended the dishonest ¹¹  manager because he acted shrewdly. ¹²  For the people ¹³  of this world are more shrewd in dealing with their contemporaries ¹⁴  than the people ¹⁵  of light.

Luke 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ¹⁶  cast them ¹⁷  out? Therefore they will be your judges.

Luke 20:34

20:34 So ¹⁸  Jesus said to them, “The people of this age ¹⁹  marry and are given in marriage.

Luke 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ²⁰  Then ²¹  your reward will be great, and you will be sons ²²  of the Most High, ²³  because he is kind to ungrateful and evil people. ²⁴ 

Luke 1:16

1:16 He ²⁵  will turn ²⁶  many of the people ²⁷  of Israel to the Lord their God.

Luke 15:12

15:12 The ²⁸  younger of them said to his ²⁹  father, ‘Father, give me the share of the estate ³⁰  that will belong ³¹  to me.’ So ³²  he divided his ³³  assets between them. ³⁴ 

Luke 7:28

7:28 I tell you, among those born of women no one is greater ³⁵  than John. ³⁶  Yet the one who is least ³⁷  in the kingdom of God ³⁸  is greater than he is.”

[15:11]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:36]  ³ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ⁴ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ⁵ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

[5:10]  ⁵ tn Or “business associates.”

[5:10]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁷ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁸ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[16:8]  ⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁸ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁹ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ¹⁰ tn Grk “sons” (an idiom).

[16:8]  ¹¹ tn Grk “with their own generation.”

[16:8]  ¹² tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[11:19]  ⁹ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ¹⁰ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[20:34]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

[20:34]  ¹² tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

[6:35]  ¹³ tn Or “in return.”

[6:35]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ¹⁵ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ¹⁶ sn That is, “sons of God.”

[6:35]  ¹⁷ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[1:16]  ¹⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ¹⁶ sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

[1:16]  ¹⁷ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[15:12]  ¹⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ¹⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁹ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ²⁰ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ²¹ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ²² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ²³ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[7:28]  ¹⁹ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ²⁰ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ²¹ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ²² sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.