Luke 6:43

6:43 “For ¹  no good tree bears bad ²  fruit, nor again ³  does a bad tree bear good fruit,

Luke 7:7

7:7 That is why ⁴  I did not presume ⁵  to come to you. Instead, say the word, and my servant must be healed. ⁶ 

Luke 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ⁷  in your midst.” ⁸ 

Luke 20:8

20:8 Then ⁹  Jesus said to them, “Neither will I tell you ¹⁰  by whose authority ¹¹  I do these things.”

Luke 20:36

20:36 In fact, they can no longer die, because they are equal to angels ¹²  and are sons of God, since they are ¹³  sons ¹⁴  of the resurrection.

Luke 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ¹⁵  deserving death. ¹⁶ 

[6:43]  ¹ tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.

[6:43]  ² tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).

[6:43]  ³ tc Most mss, especially later ones (A C D Θ Ψ 33 Ï lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (Ì⁷⁵ א B L W Ξ Ë^1,13 579 892 1241 2542).

[7:7]  ⁴ tn Or “roof; therefore.”

[7:7]  ⁵ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ⁶ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[17:21]  ⁷ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ⁸ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[20:8]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ¹¹ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ¹² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[20:36]  ¹³ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ¹⁴ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ¹⁵ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

[23:15]  ¹⁶ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ¹⁷ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.