Luke 20:36

20:36 In fact, they can no longer die, because they are equal to angels ¹  and are sons of God, since they are ²  sons ³  of the resurrection.

Luke 20:34

20:34 So ⁴  Jesus said to them, “The people of this age ⁵  marry and are given in marriage.

Luke 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ⁶  cast them ⁷  out? Therefore they will be your judges.

Luke 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁸  Then ⁹  your reward will be great, and you will be sons ¹⁰  of the Most High, ¹¹  because he is kind to ungrateful and evil people. ¹² 

Luke 16:8

16:8 The ¹³  master commended the dishonest ¹⁴  manager because he acted shrewdly. ¹⁵  For the people ¹⁶  of this world are more shrewd in dealing with their contemporaries ¹⁷  than the people ¹⁸  of light.

[20:36]  ¹ 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]  ² tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ³ 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).

[20:34]  ⁴ 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]  ⁵ 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.

[11:19]  ⁷ 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]  ⁸ 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.

[6:35]  ¹⁰ tn Or “in return.”

[6:35]  ¹¹ 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]  ¹² 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]  ¹³ sn That is, “sons of God.”

[6:35]  ¹⁴ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[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.