Luke 20:43

20:43 until I make your enemies a footstool for your feet.”’ ¹ 

Luke 1:71

1:71 that we should be saved ²  from our enemies, ³ 

and from the hand of all who hate us.

Luke 6:27

6:27 “But I say to you who are listening: Love your enemies, ⁴  do good to those who hate you,

Luke 1:74

1:74 that we, being rescued from the hand of our ⁵  enemies,

may serve him without fear, ⁶ 

Luke 10:19

10:19 Look, I have given you authority to tread ⁷  on snakes and scorpions ⁸  and on the full force of the enemy, ⁹  and nothing will ¹⁰  hurt you.

Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ¹¹  bring them here and slaughter ¹²  them ¹³  in front of me!’”

Luke 19:43

19:43 For the days will come upon you when your enemies will build ¹⁴  an embankment ¹⁵  against you and surround you and close in on you from every side.

Luke 23:12

23:12 That very day Herod and Pilate became friends with each other, ¹⁶  for prior to this they had been enemies. ¹⁷ 

Luke 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹⁸  Then ¹⁹  your reward will be great, and you will be sons ²⁰  of the Most High, ²¹  because he is kind to ungrateful and evil people. ²² 

Luke 6:11

6:11 But they were filled with mindless rage ²³  and began debating with one another what they would do ²⁴  to Jesus.

Luke 14:32

14:32 If he cannot succeed, ²⁵  he will send a representative ²⁶  while the other is still a long way off and ask for terms of peace. ²⁷ 

Luke 13:17

13:17 When ²⁸  he said this all his adversaries were humiliated, ²⁹  but ³⁰  the entire crowd was rejoicing at all the wonderful things ³¹  he was doing. ³² 

Luke 19:44

19:44 They will demolish you ³³  – you and your children within your walls ³⁴  – and they will not leave within you one stone ³⁵  on top of another, ³⁶  because you did not recognize the time of your visitation from God.” ³⁷ 

[20:43]  ¹ sn A quotation from Ps 110:1.

[1:71]  ² tn Grk “from long ago, salvation.”

[1:71]  ³ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[6:27]  ³ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[1:74]  ⁴ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ⁵ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[10:19]  ⁵ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ⁶ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ⁷ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  ⁸ tn This is an emphatic double negative in the Greek text.

[19:27]  ⁶ tn Grk “to rule over them.”

[19:27]  ⁷ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁸ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:43]  ⁷ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁸ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[23:12]  ⁸ 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]  ⁹ tn Grk “at enmity with each other.”

[6:35]  ⁹ tn Or “in return.”

[6:35]  ¹⁰ 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]  ¹¹ 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]  ¹² sn That is, “sons of God.”

[6:35]  ¹³ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:11]  ¹⁰ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ¹¹ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[14:32]  ¹¹ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ¹² tn Grk “a messenger.”

[14:32]  ¹³ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[13:17]  ¹² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ¹³ tn Or “were put to shame.”

[13:17]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ¹⁵ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ¹⁶ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[19:44]  ¹³ tn Grk “They will raze you to the ground.”

[19:44]  ¹⁴ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹⁵ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁶ tn Grk “leave stone on stone.”

[19:44]  ¹⁷ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.