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 7:30

7:30 However, the Pharisees ⁴  and the experts in religious law ⁵  rejected God’s purpose ⁶  for themselves, because they had not been baptized ⁷  by John. ⁸ ) ⁹ 

Luke 10:23

10:23 Then ¹⁰  Jesus ¹¹  turned ¹²  to his ¹³  disciples and said privately, “Blessed ¹⁴  are the eyes that see what you see!

Luke 11:44

11:44 Woe to you! ¹⁵  You are like unmarked graves, and people ¹⁶  walk over them without realizing it!” ¹⁷ 

Luke 11:53

11:53 When he went out from there, the experts in the law ¹⁸  and the Pharisees began to oppose him bitterly, ¹⁹  and to ask him hostile questions ²⁰  about many things,

Luke 13:30

13:30 But ²¹  indeed, ²²  some are last ²³  who will be first, and some are first who will be last.”

Luke 15:2

15:2 But ²⁴  the Pharisees ²⁵  and the experts in the law ²⁶  were complaining, ²⁷  “This man welcomes ²⁸  sinners and eats with them.”

Luke 17:17

17:17 Then ²⁹  Jesus said, ³⁰  “Were ³¹  not ten cleansed? Where are the other ³²  nine?

Luke 22:2

22:2 The ³³  chief priests and the experts in the law ³⁴  were trying to find some way ³⁵  to execute ³⁶  Jesus, ³⁷  for they were afraid of the people. ³⁸ 

Luke 24:20

24:20 and how our chief priests and rulers handed him over ³⁹  to be condemned to death, and crucified ⁴⁰  him.

[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.

[7:30]  ⁴ sn See the note on Pharisees in 5:17.

[7:30]  ⁵ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ⁶ tn Or “plan.”

[7:30]  ⁷ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ⁸ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁹ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[10:23]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ⁹ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ¹⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ¹¹ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[11:44]  ¹⁰ 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]  ¹¹ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ¹² 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.

[11:53]  ¹³ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ¹⁴ tn Or “terribly.”

[11:53]  ¹⁵ tn For this term see L&N 33.183.

[13:30]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ¹⁷ tn Grk “behold.”

[13:30]  ¹⁸ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[15:2]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ²⁰ sn See the note on Pharisees in 5:17.

[15:2]  ²¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ²² tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ²³ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[17:17]  ²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ²³ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ²⁴ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ²⁵ tn The word “other” is implied in the context.

[22:2]  ²⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ²⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ²⁷ tn Grk “were seeking how.”

[22:2]  ²⁸ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ³⁰ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[24:20]  ²⁸ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ²⁹ sn See the note on crucify in 23:21.