Luke 6:41

6:41 Why ¹  do you see the speck ²  in your brother’s eye, but fail to see ³  the beam of wood ⁴  in your own?

Luke 6:44

6:44 for each tree is known ⁵  by its own fruit. For figs are not gathered ⁶  from thorns, nor are grapes picked ⁷  from brambles. ⁸ 

Luke 9:10

The Feeding of the Five Thousand

9:10 When ⁹  the apostles returned, ¹⁰  they told Jesus ¹¹  everything they had done. Then ¹²  he took them with him and they withdrew privately to a town ¹³  called Bethsaida. ¹⁴ 

[6:41]  ¹ tn Here δέ (de) has not been translated.

[6:41]  ² sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ³ tn Or “do not notice.”

[6:41]  ⁴ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[6:44]  ⁵ sn The principle of the passage is that one produces what one is.

[6:44]  ⁶ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ⁷ tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ⁸ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[9:10]  ⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ¹⁰ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ¹³ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  ¹⁴ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.