Luke 4:3

4:3 The devil said to him, “If ¹  you are the Son of God, command this stone to become bread.” ² 

Luke 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ³  yet ⁴  none of them was cleansed except Naaman the Syrian.” ⁵ 

Luke 6:7

6:7 The experts in the law ⁶  and the Pharisees ⁷  watched ⁸  Jesus ⁹  closely to see if ¹⁰  he would heal on the Sabbath, ¹¹  so that they could find a reason to accuse him.

Luke 6:9

6:9 Then ¹²  Jesus said to them, “I ask you, ¹³  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Luke 6:32

6:32 “If ¹⁴  you love those who love you, what credit is that to you? For even sinners ¹⁵  love those who love them. ¹⁶ 

Luke 9:23

A Call to Discipleship

9:23 Then ¹⁷  he said to them all, ¹⁸  “If anyone wants to become my follower, ¹⁹  he must deny ²⁰  himself, take up his cross daily, ²¹  and follow me.

Luke 10:6

10:6 And if a peace-loving person ²²  is there, your peace will remain on him, but if not, it will return to you. ²³ 

Luke 11:18-19

11:18 So ²⁴  if ²⁵  Satan too is divided against himself, how will his kingdom stand? I ask you this because ²⁶  you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons ²⁷  cast them ²⁸  out? Therefore they will be your judges.

Luke 12:28

12:28 And if ²⁹  this is how God clothes the wild grass, ³⁰  which is here ³¹  today and tomorrow is tossed into the fire to heat the oven, ³²  how much more ³³  will he clothe you, you people of little faith!

Luke 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ³⁴  first and compute the cost ³⁵  to see if he has enough money to complete it?

Luke 16:31

16:31 He ³⁶  replied to him, ‘If they do not respond to ³⁷  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ³⁸ 

Luke 17:2

17:2 It would be better for him to have a millstone ³⁹  tied around his neck and be thrown into the sea ⁴⁰  than for him to cause one of these little ones to sin. ⁴¹ 

Luke 18:4

18:4 For ⁴²  a while he refused, but later on ⁴³  he said to himself, ‘Though I neither fear God nor have regard for people, ⁴⁴ 

Luke 19:42

19:42 saying, “If you had only known on this day, ⁴⁵  even you, the things that make for peace! ⁴⁶  But now they are hidden ⁴⁷  from your eyes.

Luke 22:42

22:42 “Father, if you are willing, take ⁴⁸  this cup ⁴⁹  away from me. Yet not my will but yours ⁵⁰  be done.”

Luke 22:67

22:67 and said, “If ⁵¹  you are the Christ, ⁵²  tell us.” But he said to them, “If ⁵³  I tell you, you will not ⁵⁴  believe,

[4:3]  ¹ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ² tn Grk “say to this stone that it should become bread.”

[4:27]  ³ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁵ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[6:7]  ⁵ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ⁶ sn See the note on Pharisees in 5:17.

[6:7]  ⁷ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁹ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹⁰ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:9]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ⁸ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:32]  ⁹ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ¹⁰ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ¹¹ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[9:23]  ¹¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ¹² sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ¹³ tn Grk “to come after me.”

[9:23]  ¹⁴ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ¹⁵ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[10:6]  ¹³ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹⁴ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[11:18]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ¹⁶ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ¹⁷ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:19]  ¹⁷ 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]  ¹⁸ 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.

[12:28]  ¹⁹ tn This is a first class condition in the Greek text.

[12:28]  ²⁰ tn Grk “grass in the field.”

[12:28]  ²¹ tn Grk “which is in the field today.”

[12:28]  ²² tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  ²³ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[14:28]  ²¹ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ²² tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[16:31]  ²³ tn Here δέ (de) has not been translated.

[16:31]  ²⁴ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ²⁵ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[17:2]  ²⁵ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  ²⁶ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ²⁷ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[18:4]  ²⁷ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ²⁸ tn Grk “after these things.”

[18:4]  ²⁹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[19:42]  ²⁹ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ³⁰ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ³¹ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[22:42]  ³¹ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ³² sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ³³ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:67]  ³³ tn This is a first class condition in the Greek text.

[22:67]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  ³⁵ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ³⁶ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).