Luke 4:9

4:9 Then ¹  the devil ²  brought him to Jerusalem, ³  had him stand ⁴  on the highest point of the temple, ⁵  and said to him, “If ⁶  you are the Son of God, throw yourself down from here,

Luke 5:21

5:21 Then ⁷  the experts in the law ⁸  and the Pharisees began to think ⁹  to themselves, ¹⁰  “Who is this man ¹¹  who is uttering blasphemies? ¹²  Who can forgive sins but God alone?”

Luke 5:37

5:37 And no one pours new wine into old wineskins. ¹³  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed.

Luke 6:4

6:4 how he entered the house of God, took ¹⁴  and ate the sacred bread, ¹⁵  which is not lawful ¹⁶  for any to eat but the priests alone, and ¹⁷  gave it to his companions?” ¹⁸ 

Luke 7:39

7:39 Now when the Pharisee who had invited him saw this, ¹⁹  he said to himself, “If this man were a prophet, ²⁰  he would know who and what kind of woman ²¹  this is who is touching him, that she is a sinner.”

Luke 8:51

8:51 Now when he came to the house, Jesus ²²  did not let anyone go in with him except Peter, John, ²³  and James, and the child’s father and mother.

Luke 10:13

10:13 “Woe to you, Chorazin! ²⁴  Woe to you, Bethsaida! For if ²⁵  the miracles ²⁶  done in you had been done in Tyre ²⁷  and Sidon, ²⁸  they would have repented long ago, sitting in sackcloth and ashes.

Luke 11:8

11:8 I tell you, even though the man inside ²⁹  will not get up and give him anything because he is his friend, yet because of the first man’s ³⁰  sheer persistence ³¹  he will get up and give him whatever he needs.

Luke 11:13

11:13 If you then, although you are ³²  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ³³  to those who ask him!”

Luke 11:29

The Sign of Jonah

11:29 As ³⁴  the crowds were increasing, Jesus ³⁵  began to say, “This generation is a wicked generation; it looks for a sign, ³⁶  but no sign will be given to it except the sign of Jonah. ³⁷ 

Luke 11:36

11:36 If ³⁸  then ³⁹  your whole body is full of light, with no part in the dark, ⁴⁰  it will be as full of light as when the light of a lamp shines on you.” ⁴¹ 

Luke 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ⁴²  was coming, he would not have let ⁴³  his house be broken into.

Luke 14:31

14:31 Or what king, going out to confront another king in battle, will not sit down ⁴⁴  first and determine whether he is able with ten thousand to oppose ⁴⁵  the one coming against him with twenty thousand?

Luke 17:6

17:6 So ⁴⁶  the Lord replied, ⁴⁷  “If ⁴⁸  you had faith the size of ⁴⁹  a mustard seed, you could say to this black mulberry ⁵⁰  tree, ‘Be pulled out by the roots and planted in the sea,’ ⁵¹  and it would obey ⁵²  you.

Luke 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ⁵³  to the poor, and if ⁵⁴  I have cheated anyone of anything, I am paying back four times as much!”

Luke 23:35

23:35 The people also stood there watching, but the rulers ridiculed ⁵⁵  him, saying, “He saved others. Let him save ⁵⁶  himself if ⁵⁷  he is the Christ ⁵⁸  of God, his chosen one!”

[4:9]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ² tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁴ tn Grk “and stood him.”

[4:9]  ⁵ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ⁶ tn This is another first class condition, as in v. 3.

[5:21]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁸ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ⁹ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ¹⁰ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹¹ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ¹² sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[5:37]  ¹³ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[6:4]  ¹⁹ tn Grk “and took.”

[6:4]  ²⁰ tn Grk “the bread of presentation.”

[6:4]  ²¹ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ²² tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ²³ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[7:39]  ²⁵ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ²⁶ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ²⁷ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:51]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ³² tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:13]  ³⁷ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ³⁸ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ³⁹ tn Or “powerful deeds.”

[10:13]  ⁴⁰ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ⁴¹ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[11:8]  ⁴³ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ⁴⁴ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ⁴⁵ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[11:13]  ⁴⁹ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ⁵⁰ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[11:29]  ⁵⁵ tn Here δέ (de) has not been translated.

[11:29]  ⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ⁵⁷ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ⁵⁸ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[11:36]  ⁶¹ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ⁶² tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ⁶³ tn Grk “not having any part dark.”

[11:36]  ⁶⁴ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[12:39]  ⁶⁷ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ⁶⁸ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[14:31]  ⁷³ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ⁷⁴ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[17:6]  ⁷⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ⁸⁰ tn Grk “said.”

[17:6]  ⁸¹ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ⁸² tn Grk “faith as,” “faith like.”

[17:6]  ⁸³ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ⁸⁴ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ⁸⁵ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[19:8]  ⁸⁵ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ⁸⁶ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[23:35]  ⁹¹ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ⁹² sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁹³ tn This is a first class condition in the Greek text.

[23:35]  ⁹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”