Luke 6:22

6:22 “Blessed are you when people ¹  hate you, and when they exclude you and insult you and reject you as evil ²  on account of the Son of Man!

Luke 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ³  Then ⁴  your reward will be great, and you will be sons ⁵  of the Most High, ⁶  because he is kind to ungrateful and evil people. ⁷ 

Luke 11:13

11:13 If you then, although you are ⁸  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ⁹  to those who ask him!”

Luke 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ¹⁰  the last state of that person ¹¹  is worse than the first.” ¹² 

Luke 11:29

The Sign of Jonah

11:29 As ¹³  the crowds were increasing, Jesus ¹⁴  began to say, “This generation is a wicked generation; it looks for a sign, ¹⁵  but no sign will be given to it except the sign of Jonah. ¹⁶ 

Luke 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ¹⁷  your whole body is full of light, but when it is diseased, ¹⁸  your body is full of darkness.

Luke 19:22

19:22 The king ¹⁹  said to him, ‘I will judge you by your own words, ²⁰  you wicked slave! ²¹  So you knew, did you, that I was a severe ²²  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

[6:22]  ¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ² tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:35]  ³ tn Or “in return.”

[6:35]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ⁵ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ⁶ sn That is, “sons of God.”

[6:35]  ⁷ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[11:13]  ⁵ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ⁶ 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.

[11:26]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ⁸ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ⁹ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[11:29]  ⁹ tn Here δέ (de) has not been translated.

[11:29]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ¹¹ 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]  ¹² 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.

[11:34]  ¹¹ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ¹² tn Or “when it is sick” (L&N 23.149).

[19:22]  ¹³ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ¹⁴ tn Grk “out of your own mouth” (an idiom).

[19:22]  ¹⁵ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ¹⁶ tn Or “exacting,” “harsh,” “hard.”