Luke 6:25

6:25 “Woe to you who are well satisfied with food ¹  now, for you will be hungry.

“Woe to you ²  who laugh ³  now, for you will mourn and weep.

Luke 6:24

6:24 “But woe ⁴  to you who are rich, for you have received ⁵  your comfort ⁶  already.

Luke 10:13

10:13 “Woe to you, Chorazin! ⁷  Woe to you, Bethsaida! For if ⁸  the miracles ⁹  done in you had been done in Tyre ¹⁰  and Sidon, ¹¹  they would have repented long ago, sitting in sackcloth and ashes.

Luke 11:43-44

11:43 Woe to you Pharisees! You love the best seats ¹²  in the synagogues ¹³  and elaborate greetings ¹⁴  in the marketplaces! 11:44 Woe to you! ¹⁵  You are like unmarked graves, and people ¹⁶  walk over them without realizing it!” ¹⁷ 

Luke 11:47

11:47 Woe to you! You build ¹⁸  the tombs of the prophets whom your ancestors ¹⁹  killed.

Luke 6:26

6:26 “Woe to you ²⁰  when all people ²¹  speak well of you, for their ancestors ²²  did the same things to the false prophets.

Luke 11:52

11:52 Woe to you experts in religious law! You have taken away ²³  the key to knowledge! You did not go in yourselves, and you hindered ²⁴  those who were going in.”

Luke 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ²⁵  said to his disciples, “Stumbling blocks are sure to come, but woe ²⁶  to the one through whom they come!

Luke 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ²⁷  on the earth and wrath against this people.

Luke 22:22

22:22 For the Son of Man is to go just as it has been determined, ²⁸  but woe to that man by whom he is betrayed!”

Luke 11:42

11:42 “But woe to you Pharisees! ²⁹  You give a tenth ³⁰  of your mint, ³¹  rue, ³²  and every herb, yet you neglect justice ³³  and love for God! But you should have done these things without neglecting the others. ³⁴ 

Luke 11:46

11:46 But Jesus ³⁵  replied, ³⁶  “Woe to you experts in religious law as well! ³⁷  You load people ³⁸  down with burdens difficult to bear, yet you yourselves refuse to touch ³⁹  the burdens with even one of your fingers!

[6:25]  ¹ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ² tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 1241 2542 al), though found in most (Ì⁷⁵ A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

[6:25]  ³ sn That is, laugh with happiness and joy.

[6:24]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “your consolation.”

[10:13]  ⁷ 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]  ⁸ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ⁹ tn Or “powerful deeds.”

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

[10:13]  ¹¹ 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!”

[11:43]  ¹⁰ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ¹¹ sn See the note on synagogues in 4:15.

[11:43]  ¹² tn Grk “and the greetings.”

[11:44]  ¹³ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ¹⁴ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ¹⁵ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[11:47]  ¹⁶ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[6:26]  ¹⁹ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ²⁰ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ²¹ tn Or “forefathers”; Grk “fathers.”

[11:52]  ²² sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ²³ tn Or “you tried to prevent.”

[17:1]  ²⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ²⁶ sn See Luke 6:24-26.

[21:23]  ²⁸ sn Great distress means that this is a period of great judgment.

[22:22]  ³¹ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[11:42]  ³⁴ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ³⁵ tn Or “you tithe mint.”

[11:42]  ³⁶ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ³⁷ tn Grk “and rue.” 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.

[11:42]  ³⁸ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ³⁹ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[11:46]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ³⁸ tn Grk “said.”

[11:46]  ³⁹ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ⁴⁰ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ⁴¹ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).