Luke 5:23

5:23 Which is easier, ¹  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Luke 6:2

6:2 But some of the Pharisees ²  said, “Why are you ³  doing what is against the law ⁴  on the Sabbath?”

Luke 6:11

6:11 But they were filled with mindless rage ⁵  and began debating with one another what they would do ⁶  to Jesus.

Luke 9:25

9:25 For what does it benefit a person ⁷  if he gains the whole world but loses or forfeits himself?

Luke 12:17

12:17 so ⁸  he thought to himself, ⁹  ‘What should I do, for I have nowhere to store my crops?’ ¹⁰ 

Luke 16:4

16:4 I know ¹¹  what to do so that when I am put out of management, people will welcome me into their homes.’ ¹² 

Luke 18:18-19

The Wealthy Ruler

18:18 Now ¹³  a certain ruler ¹⁴  asked him, “Good teacher, what must I do to inherit eternal life?” ¹⁵  18:19 Jesus ¹⁶  said to him, “Why do you call me good? ¹⁷  No one is good except God alone.

Luke 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ¹⁸  it.’”

Luke 19:33

19:33 As ¹⁹  they were untying the colt, its owners asked them, ²⁰  “Why are you untying that colt?”

Luke 19:48

19:48 but ²¹  they could not find a way to do it, ²²  for all the people hung on his words. ²³ 

Luke 20:15

20:15 So ²⁴  they threw him out of the vineyard and killed ²⁵  him. What then will the owner of the vineyard do to them?

Luke 22:46

22:46 So ²⁶  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ²⁷ 

Luke 22:71

22:71 Then ²⁸  they said, “Why do we need further testimony? We have heard it ourselves ²⁹  from his own lips!” ³⁰ 

Luke 24:41

24:41 And while they still could not believe it ³¹  (because of their joy) and were amazed, ³²  he said to them, “Do you have anything here to eat?” ³³ 

[5:23]  ¹ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[6:2]  ² sn See the note on Pharisees in 5:17.

[6:2]  ³ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ⁴ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[6:11]  ³ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ⁴ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[9:25]  ⁴ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[12:17]  ⁵ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ⁶ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ⁷ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[16:4]  ⁶ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ⁷ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[18:18]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ⁸ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ⁹ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[18:19]  ⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁹ 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.

[19:31]  ⁹ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:33]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ¹¹ tn Grk “said to them.”

[19:48]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ¹² tn Grk “they did not find the thing that they might do.”

[19:48]  ¹³ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[20:15]  ¹² tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ¹³ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[22:46]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ¹⁴ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[22:71]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ¹⁵ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ¹⁶ tn Grk “from his own mouth” (an idiom).

[24:41]  ¹⁵ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ¹⁶ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ¹⁷ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.