Luke 6:33-34

6:33 And ¹  if you do good to those who do good to you, what credit is that to you? Even ²  sinners ³  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ⁴  what credit is that to you? Even sinners ⁵  lend to sinners, so that they may be repaid in full. ⁶ 

Luke 10:6

10:6 And if a peace-loving person ⁷  is there, your peace will remain on him, but if not, it will return to you. ⁸ 

Luke 16:31

16:31 He ⁹  replied to him, ‘If they do not respond to ¹⁰  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹¹ 

Luke 17:4

17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ¹²  him.”

Luke 20:5-6

20:5 So ¹³  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Luke 22:67

22:67 and said, “If ¹⁴  you are the Christ, ¹⁵  tell us.” But he said to them, “If ¹⁶  I tell you, you will not ¹⁷  believe,

[6:33]  ¹ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ² tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ³ sn See the note on the word sinners in v. 32.

[6:34]  ⁴ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ⁵ sn See the note on the word sinners in v. 32.

[6:34]  ⁶ tn Grk “to receive as much again.”

[10:6]  ⁷ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ⁸ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[16:31]  ¹⁰ tn Here δέ (de) has not been translated.

[16:31]  ¹¹ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹² sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[17:4]  ¹³ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[20:5]  ¹⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[22:67]  ¹⁹ tn This is a first class condition in the Greek text.

[22:67]  ²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  ²¹ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ²² tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).