Luke 6:24

6:24 “But woe ¹  to you who are rich, for you have received ²  your comfort ³  already.

Luke 10:14

10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you!

Luke 11:41

11:41 But give from your heart to those in need, ⁴  and ⁵  then everything will be clean for you. ⁶ 

Luke 12:31

12:31 Instead, pursue ⁷  his ⁸  kingdom, ⁹  and these things will be given to you as well.

Luke 22:21

A Final Discourse

22:21 “But look, the hand of the one who betrays ¹⁰  me is with me on the table. ¹¹ 

Luke 13:33

13:33 Nevertheless I must ¹²  go on my way today and tomorrow and the next day, because it is impossible ¹³  that a prophet should be killed ¹⁴  outside Jerusalem.’ ¹⁵ 

Luke 10:20

10:20 Nevertheless, do not rejoice that ¹⁶  the spirits submit to you, but rejoice ¹⁷  that your names stand written ¹⁸  in heaven.”

Luke 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ¹⁹  said to his disciples, “Stumbling blocks are sure to come, but woe ²⁰  to the one through whom they come!

Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ²¹  bring them here and slaughter ²²  them ²³  in front of me!’”

Luke 22:22

22:22 For the Son of Man is to go just as it has been determined, ²⁴  but woe to that man by whom he is betrayed!”

Luke 22:42

22:42 “Father, if you are willing, take ²⁵  this cup ²⁶  away from me. Yet not my will but yours ²⁷  be done.”

Luke 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ²⁸  do not weep for me, but weep for yourselves ²⁹  and for your children.

Luke 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ³⁰  Then ³¹  your reward will be great, and you will be sons ³²  of the Most High, ³³  because he is kind to ungrateful and evil people. ³⁴ 

Luke 10:11

10:11 ‘Even the dust of your town ³⁵  that clings to our feet we wipe off ³⁶  against you. ³⁷  Nevertheless know this: The kingdom of God has come.’ ³⁸ 

Luke 18:8

18:8 I tell you, he will give them justice speedily. ³⁹  Nevertheless, when the Son of Man comes, will he find faith ⁴⁰  on earth?”

[6:24]  ¹ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ² sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ³ tn Grk “your consolation.”

[11:41]  ⁴ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ⁵ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ⁶ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[12:31]  ⁷ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ⁸ tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31]  ⁹ sn His (that is, God’s) kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[22:21]  ¹⁰ sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ¹¹ sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[13:33]  ¹³ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ¹⁴ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ¹⁵ tn Or “should perish away from.”

[13:33]  ¹⁶ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[10:20]  ¹⁶ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ¹⁷ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ¹⁸ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[17:1]  ¹⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ²⁰ sn See Luke 6:24-26.

[19:27]  ²² tn Grk “to rule over them.”

[19:27]  ²³ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ²⁴ sn Slaughter them. To reject the king is to face certain judgment from him.

[22:22]  ²⁵ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[22:42]  ²⁸ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ²⁹ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ³⁰ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[23:28]  ³¹ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  ³² sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

[6:35]  ³⁴ tn Or “in return.”

[6:35]  ³⁵ 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]  ³⁶ 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]  ³⁷ sn That is, “sons of God.”

[6:35]  ³⁸ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[10:11]  ³⁷ tn Or “city.”

[10:11]  ³⁸ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ³⁹ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁴⁰ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[18:8]  ⁴⁰ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ⁴¹ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.