Luke 4:26

4:26 Yet ¹  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ² 

Luke 11:20

11:20 But if I cast out demons by the finger ³  of God, then the kingdom of God ⁴  has already overtaken ⁵  you.

Luke 13:23

13:23 Someone ⁶  asked ⁷  him, “Lord, will only a few ⁸  be saved?” So ⁹  he said to them,

Luke 16:11-12

16:11 If then you haven’t been trustworthy ¹⁰  in handling worldly wealth, ¹¹  who will entrust you with the true riches? ¹²  16:12 And if you haven’t been trustworthy ¹³  with someone else’s property, ¹⁴  who will give you your own ¹⁵ ?

Luke 18:19

18:19 Jesus ¹⁶  said to him, “Why do you call me good? ¹⁷  No one is good except God alone.

Luke 22:49

22:49 When ¹⁸  those who were around him saw what was about to happen, they said, “Lord, should ¹⁹  we use our swords?” ²⁰ 

Luke 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ²¹  you the Christ? ²²  Save yourself and us!”

[4:26]  ¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ² sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[11:20]  ³ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ⁴ sn The kingdom of God is a major theme of Jesus. 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.

[11:20]  ⁵ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[13:23]  ⁵ tn Here δέ (de) has not been translated.

[13:23]  ⁶ tn Grk “said to.”

[13:23]  ⁷ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[16:11]  ⁷ tn Or “faithful.”

[16:11]  ⁸ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ⁹ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:12]  ⁹ tn Or “faithful.”

[16:12]  ¹⁰ tn Grk “have not been faithful with what is another’s.”

[16:12]  ¹¹ tn Grk “what is your own.”

[18:19]  ¹¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ¹² sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[22:49]  ¹³ tn Here δέ (de) has not been translated.

[22:49]  ¹⁴ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ¹⁵ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[23:39]  ¹⁵ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”