Luke 6:31

6:31 Treat others ¹  in the same way that you would want them to treat you. ² 

Luke 10:32

10:32 So too a Levite, when he came up to ³  the place and saw him, ⁴  passed by on the other side.

Luke 13:3

13:3 No, I tell you! But unless you repent, ⁵  you will all perish as well! ⁶ 

Luke 17:28

17:28 Likewise, just as it was ⁷  in the days of Lot, people ⁸  were eating, drinking, buying, selling, planting, building;

Luke 3:11

3:11 John ⁹  answered them, ¹⁰  “The person who has two tunics ¹¹  must share with the person who has none, and the person who has food must do likewise.”

Luke 10:37

10:37 The expert in religious law ¹²  said, “The one who showed mercy ¹³  to him.” So ¹⁴  Jesus said to him, “Go and do ¹⁵  the same.”

Luke 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ¹⁶  Then ¹⁷  Jesus said to Simon, “Do not be afraid; from now on ¹⁸  you will be catching people.” ¹⁹ 

Luke 5:33

The Superiority of the New

5:33 Then ²⁰  they said to him, “John’s ²¹  disciples frequently fast ²²  and pray, ²³  and so do the disciples of the Pharisees, ²⁴  but yours continue to eat and drink.” ²⁵ 

Luke 16:25

16:25 But Abraham said, ‘Child, ²⁶  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ²⁷ 

Luke 17:31

17:31 On that day, anyone who is on the roof, ²⁸  with his goods in the house, must not come down ²⁹  to take them away, and likewise the person in the field must not turn back.

Luke 22:36

22:36 He said to them, “But now, the one who ³⁰  has a money bag must take it, and likewise a traveler’s bag ³¹  too. And the one who has no sword must sell his cloak and buy one.

[6:31]  ¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ² sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[10:32]  ³ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ⁴ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[13:3]  ⁵ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ⁶ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[17:28]  ⁷ tn Or “as it happened.”

[17:28]  ⁸ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[3:11]  ⁹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ¹⁰ tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ¹¹ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[10:37]  ¹¹ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ¹² sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ¹³ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹⁴ tn This recalls the verb of the earlier reply in v. 28.

[5:10]  ¹³ tn Or “business associates.”

[5:10]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ¹⁵ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ¹⁶ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:33]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ¹⁶ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  ¹⁷ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  ¹⁸ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ¹⁹ sn See the note on Pharisees in 5:17.

[5:33]  ²⁰ tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[16:25]  ¹⁷ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹⁸ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[17:31]  ¹⁹ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ²⁰ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[22:36]  ²¹ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ²² tn Or possibly “beggar’s bag” (L&N 6.145).