Luke 2:32

2:32 a light, ¹ 

for revelation to the Gentiles,

and for glory ²  to your people Israel.”

Luke 11:35

11:35 Therefore see to it ³  that the light in you ⁴  is not darkness.

Luke 8:16

Showing the Light

8:16 “No one lights ⁵  a lamp ⁶  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. ⁷ 

Luke 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ⁸  or under a basket, ⁹  but on a lampstand, so that those who come in can see the light.

Luke 22:56

22:56 Then a slave girl, ¹⁰  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Luke 12:3

12:3 So then ¹¹  whatever you have said in the dark will be heard in the light, and what you have whispered ¹²  in private rooms ¹³  will be proclaimed from the housetops. ¹⁴ 

Luke 16:8

16:8 The ¹⁵  master commended the dishonest ¹⁶  manager because he acted shrewdly. ¹⁷  For the people ¹⁸  of this world are more shrewd in dealing with their contemporaries ¹⁹  than the people ²⁰  of light.

[2:32]  ¹ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ² sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[11:35]  ³ tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

[11:35]  ⁴ sn Here you is a singular pronoun, individualizing the application.

[8:16]  ⁵ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ⁶ sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

[8:16]  ⁷ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[11:33]  ⁷ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ⁸ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[22:56]  ⁹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[12:3]  ¹¹ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ¹² tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ¹³ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ¹⁴ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[16:8]  ¹³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “sons” (an idiom).

[16:8]  ¹⁷ tn Grk “with their own generation.”

[16:8]  ¹⁸ 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.