Luke 4:34

4:34 “Ha! Leave us alone, ¹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ²  of God.”

Luke 11:51

11:51 from the blood of Abel ³  to the blood of Zechariah, ⁴  who was killed ⁵  between the altar and the sanctuary. ⁶  Yes, I tell you, it will be charged against ⁷  this generation.

Luke 15:9

15:9 Then ⁸  when she has found it, she calls together her ⁹  friends and neighbors, saying, ‘Rejoice ¹⁰  with me, for I have found the coin ¹¹  that I had lost.’

Luke 15:17

15:17 But when he came to his senses ¹²  he said, ‘How many of my father’s hired workers have food ¹³  enough to spare, but here I am dying from hunger!

Luke 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ¹⁴  So ¹⁵  they began to celebrate.

Luke 15:32

15:32 It was appropriate ¹⁶  to celebrate and be glad, for your brother ¹⁷  was dead, and is alive; he was lost and is found.’” ¹⁸ 

Luke 17:27

17:27 People ¹⁹  were eating, ²⁰  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ²¹  the flood came and destroyed them all. ²² 

Luke 19:47

19:47 Jesus ²³  was teaching daily in the temple courts. The chief priests and the experts in the law ²⁴  and the prominent leaders among the people were seeking to assassinate ²⁵  him,

Luke 20:16

20:16 He will come and destroy ²⁶  those tenants and give the vineyard to others.” ²⁷  When the people ²⁸  heard this, they said, “May this never happen!” ²⁹ 

[4:34]  ¹ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ² sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[11:51]  ³ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁴ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁵ tn Or “who perished.”

[11:51]  ⁶ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁷ tn Or “required from.”

[15:9]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ⁷ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ⁸ tn Grk “drachma.”

[15:17]  ⁷ tn Grk “came to himself” (an idiom).

[15:17]  ⁸ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:24]  ⁹ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:32]  ¹¹ tn Or “necessary.”

[15:32]  ¹² sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ¹³ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[17:27]  ¹³ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ¹⁴ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ¹⁶ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[19:47]  ¹⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ¹⁶ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹⁷ tn Grk “to destroy.”

[20:16]  ¹⁷ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ¹⁸ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ¹⁹ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ²⁰ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.