Luke 6:27

6:27 “But I say to you who are listening: Love your enemies, ¹  do good to those who hate you,

Luke 10:8-10

10:8 Whenever ²  you enter a town ³  and the people ⁴  welcome you, eat what is set before you. 10:9 Heal ⁵  the sick in that town ⁶  and say to them, ‘The kingdom of God ⁷  has come upon ⁸  you!’ 10:10 But whenever ⁹  you enter a town ¹⁰  and the people ¹¹  do not welcome ¹²  you, go into its streets ¹³  and say,

Luke 11:20

11:20 But if I cast out demons by the finger ¹⁴  of God, then the kingdom of God ¹⁵  has already overtaken ¹⁶  you.

Luke 12:12

12:12 for the Holy Spirit will teach you at that moment ¹⁷  what you must say.” ¹⁸ 

Luke 12:14

12:14 But Jesus ¹⁹  said to him, “Man, ²⁰  who made me a judge or arbitrator between you two?” ²¹ 

Luke 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ²²  it.’”

Luke 20:3

20:3 He answered them, ²³  “I will also ask you a question, and you tell me:

Luke 22:31

22:31 “Simon, ²⁴  Simon, pay attention! ²⁵  Satan has demanded to have you all, ²⁶  to sift you like wheat, ²⁷ 

[6:27]  ¹ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[10:8]  ² tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ³ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ⁴ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ⁴ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ⁵ sn The kingdom of God 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.

[10:9]  ⁶ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:10]  ⁴ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ⁵ tn Or “city.”

[10:10]  ⁶ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ⁷ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ⁸ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[11:20]  ⁵ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ⁶ sn The kingdom of God 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.

[11:20]  ⁷ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[12:12]  ⁶ tn Grk “in that very hour” (an idiom).

[12:12]  ⁷ tn Grk “what it is necessary to say.”

[12:14]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ⁸ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ⁹ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[19:31]  ⁸ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[20:3]  ⁹ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

[22:31]  ¹⁰ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ¹¹ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ¹² sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ¹³ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.