Luke 4:6

4:6 And he ¹  said to him, “To you ²  I will grant this whole realm ³  – and the glory that goes along with it, ⁴  for it has been relinquished ⁵  to me, and I can give it to anyone I wish.

Luke 11:32

11:32 The people ⁶  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ⁷  – and now, ⁸  something greater than Jonah is here!

Luke 13:7

13:7 So ⁹  he said to the worker who tended the vineyard, ‘For ¹⁰  three years ¹¹  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹²  I find none. Cut ¹³  it down! Why ¹⁴  should it continue to deplete ¹⁵  the soil?’

Luke 13:34

13:34 O Jerusalem, Jerusalem, ¹⁶  you who kill the prophets and stone those who are sent to you! ¹⁷  How often I have longed ¹⁸  to gather your children together as a hen gathers her chicks under her wings, but ¹⁹  you would have none of it! ²⁰ 

[4:6]  ¹ tn Grk “And the devil.”

[4:6]  ² sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ³ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁴ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁵ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[11:32]  ⁶ tn See the note on the word “people” in v. 31.

[11:32]  ⁷ tn Grk “at the preaching of Jonah.”

[11:32]  ⁸ tn Grk “behold.”

[13:7]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ¹² tn Grk “Behold, for.”

[13:7]  ¹³ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ¹⁴ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ¹⁵ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ¹⁶ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ¹⁷ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:34]  ¹⁶ sn The double use of the city’s name betrays intense emotion.

[13:34]  ¹⁷ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ¹⁸ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ²⁰ tn Grk “you were not willing.”