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 7:24

7:24 When ³  John’s messengers had gone, Jesus ⁴  began to speak to the crowds about John: “What did you go out into the wilderness ⁵  to see? A reed shaken by the wind? ⁶ 

Luke 7:28

7:28 I tell you, among those born of women no one is greater ⁷  than John. ⁸  Yet the one who is least ⁹  in the kingdom of God ¹⁰  is greater than he is.”

Luke 9:48

9:48 and said to them, “Whoever welcomes ¹¹  this child ¹²  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ¹³ 

Luke 11:36

11:36 If ¹⁴  then ¹⁵  your whole body is full of light, with no part in the dark, ¹⁶  it will be as full of light as when the light of a lamp shines on you.” ¹⁷ 

Luke 11:51

11:51 from the blood of Abel ¹⁸  to the blood of Zechariah, ¹⁹  who was killed ²⁰  between the altar and the sanctuary. ²¹  Yes, I tell you, it will be charged against ²²  this generation.

Luke 12:37

12:37 Blessed are those slaves ²³  whom their master finds alert ²⁴  when he returns! I tell you the truth, ²⁵  he will dress himself to serve, ²⁶  have them take their place at the table, ²⁷  and will come ²⁸  and wait on them! ²⁹ 

Luke 18:14

18:14 I tell you that this man went down to his home justified ³⁰  rather than the Pharisee. ³¹  For everyone who exalts ³²  himself will be humbled, but he who humbles himself will be exalted.”

Luke 18:29

18:29 Then ³³  Jesus ³⁴  said to them, “I tell you the truth, ³⁵  there is no one who has left home or wife or brothers ³⁶  or parents or children for the sake of God’s kingdom

Luke 21:36

21:36 But stay alert at all times, ³⁷  praying that you may have strength to escape all these things that must ³⁸  happen, and to stand before the Son of Man.”

Luke 22:19

22:19 Then ³⁹  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ⁴⁰  which is given for you. ⁴¹  Do this in remembrance of me.”

Luke 24:18

24:18 Then one of them, named Cleopas, answered him, ⁴²  “Are you the only visitor to Jerusalem who doesn’t know ⁴³  the things that have happened there ⁴⁴  in these days?”

Luke 24:39

24:39 Look at my hands and my feet; it’s me! ⁴⁵  Touch me and see; a ghost ⁴⁶  does not have flesh and bones like you see I have.”

[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.

[7:24]  ³ tn Here δέ (de) has not been translated.

[7:24]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁵ tn Or “desert.”

[7:24]  ⁶ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:28]  ⁵ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ⁶ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ⁷ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ⁸ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[9:48]  ⁷ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ⁸ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ⁹ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[11:36]  ⁹ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ¹⁰ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ¹¹ tn Grk “not having any part dark.”

[11:36]  ¹² tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[11:51]  ¹¹ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ¹² sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ¹³ tn Or “who perished.”

[11:51]  ¹⁴ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ¹⁵ tn Or “required from.”

[12:37]  ¹³ tn See the note on the word “slave” in 7:2.

[12:37]  ¹⁴ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ¹⁶ tn See v. 35 (same verb).

[12:37]  ¹⁷ tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ¹⁸ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ¹⁹ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[18:14]  ¹⁵ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ¹⁶ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ¹⁷ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:29]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ¹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ²⁰ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[21:36]  ¹⁹ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ²⁰ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[22:19]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²² tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ²³ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[24:18]  ²³ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ²⁴ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ²⁵ tn Grk “in it” (referring to the city of Jerusalem).

[24:39]  ²⁵ tn Grk “that it is I myself.”

[24:39]  ²⁶ tn See tc note on “ghost” in v. 37.