Luke 6:9

6:9 Then ¹  Jesus said to them, “I ask you, ²  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Luke 6:26

6:26 “Woe to you ³  when all people ⁴  speak well of you, for their ancestors ⁵  did the same things to the false prophets.

Luke 6:32-33

6:32 “If ⁶  you love those who love you, what credit is that to you? For even sinners ⁷  love those who love them. ⁸  6:33 And ⁹  if you do good to those who do good to you, what credit is that to you? Even ¹⁰  sinners ¹¹  do the same.

Luke 9:5

9:5 Wherever ¹²  they do not receive you, ¹³  as you leave that town, ¹⁴  shake the dust off ¹⁵  your feet as a testimony against them.”

Luke 10:6

10:6 And if a peace-loving person ¹⁶  is there, your peace will remain on him, but if not, it will return to you. ¹⁷ 

Luke 10:16

10:16 “The one who listens ¹⁸  to you listens to me, ¹⁹  and the one who rejects you rejects me, and the one who rejects me rejects ²⁰  the one who sent me.” ²¹ 

Luke 12:11

12:11 But when they bring you before the synagogues, ²²  the ²³  rulers, and the authorities, do not worry about how you should make your defense ²⁴  or what you should say,

Luke 12:28

12:28 And if ²⁵  this is how God clothes the wild grass, ²⁶  which is here ²⁷  today and tomorrow is tossed into the fire to heat the oven, ²⁸  how much more ²⁹  will he clothe you, you people of little faith!

Luke 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ³⁰  so that when it runs out you will be welcomed ³¹  into the eternal homes. ³² 

Luke 21:34

Be Ready!

21:34 “But be on your guard ³³  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ³⁴ 

Luke 22:35

22:35 Then ³⁵  Jesus ³⁶  said to them, “When I sent you out with no money bag, ³⁷  or traveler’s bag, ³⁸  or sandals, you didn’t lack ³⁹  anything, did you?” They replied, ⁴⁰  “Nothing.”

[6:9]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ² sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:26]  ³ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ⁵ tn Or “forefathers”; Grk “fathers.”

[6:32]  ⁵ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ⁶ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ⁷ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ⁷ 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]  ⁸ 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]  ⁹ sn See the note on the word sinners in v. 32.

[9:5]  ⁹ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ¹⁰ tn Grk “all those who do not receive you.”

[9:5]  ¹¹ tn Or “city.”

[9:5]  ¹² sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[10:6]  ¹¹ 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]  ¹² 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.

[10:16]  ¹³ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ¹⁴ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹⁵ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ¹⁶ sn The one who sent me refers to God.

[12:11]  ¹⁵ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  ¹⁶ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:11]  ¹⁷ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[12:28]  ¹⁷ tn This is a first class condition in the Greek text.

[12:28]  ¹⁸ tn Grk “grass in the field.”

[12:28]  ¹⁹ tn Grk “which is in the field today.”

[12:28]  ²⁰ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  ²¹ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[16:9]  ¹⁹ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ²⁰ sn The passive refers to the welcome of heaven.

[16:9]  ²¹ tn Grk “eternal tents” (as dwelling places).

[21:34]  ²¹ tn Grk “watch out for yourselves.”

[21:34]  ²² sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[22:35]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ²⁵ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ²⁶ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ²⁷ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ²⁸ tn Grk “said.”