Luke 6:29

6:29 To the person who strikes you on the cheek, ¹  offer the other as well, ²  and from the person who takes away your coat, ³  do not withhold your tunic ⁴  either. ⁵ 

Luke 8:33

8:33 So ⁶  the demons came out of the man and went into the pigs, and the herd of pigs ⁷  rushed down the steep slope into the lake and drowned.

Luke 15:12

15:12 The ⁸  younger of them said to his ⁹  father, ‘Father, give me the share of the estate ¹⁰  that will belong ¹¹  to me.’ So ¹²  he divided his ¹³  assets between them. ¹⁴ 

Luke 17:24

17:24 For just like the lightning flashes ¹⁵  and lights up the sky from one side to the other, so will the Son of Man be in his day. ¹⁶ 

Luke 19:47

19:47 Jesus ¹⁷  was teaching daily in the temple courts. The chief priests and the experts in the law ¹⁸  and the prominent leaders among the people were seeking to assassinate ¹⁹  him,

Luke 21:21

21:21 Then those who are in Judea must flee ²⁰  to the mountains. Those ²¹  who are inside the city must depart. Those ²²  who are out in the country must not enter it,

Luke 22:20

22:20 And in the same way he took ²³  the cup after they had eaten, ²⁴  saying, “This cup that is poured out for you is the new covenant ²⁵  in my blood.

[6:29]  ¹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ² sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ³ tn Or “cloak.”

[6:29]  ⁴ tn See the note on the word “tunics” in 3:11.

[6:29]  ⁵ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[8:33]  ⁶ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ⁷ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[15:12]  ¹¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ¹² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹³ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ¹⁴ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ¹⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁷ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[17:24]  ¹⁶ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ¹⁷ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[19:47]  ²¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ²² tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ²³ tn Grk “to destroy.”

[21:21]  ²⁶ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:20]  ³¹ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ³² tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ³³ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.