Luke 7:26

7:26 What did you go out to see? A prophet? Yes, I tell you, and more ¹  than a prophet.

Luke 9:57

Challenging Professed Followers

9:57 As ²  they were walking ³  along the road, someone said to him, “I will follow you wherever you go.” ⁴ 

Luke 11:42

11:42 “But woe to you Pharisees! ⁵  You give a tenth ⁶  of your mint, ⁷  rue, ⁸  and every herb, yet you neglect justice ⁹  and love for God! But you should have done these things without neglecting the others. ¹⁰ 

Luke 12:12

12:12 for the Holy Spirit will teach you at that moment ¹¹  what you must say.” ¹² 

Luke 18:41

18:41 “What do you want me to do for you?” He replied, ¹³  “Lord, let me see again.” ¹⁴ 

Luke 21:19

21:19 By your endurance ¹⁵  you will gain ¹⁶  your lives. ¹⁷ 

Luke 22:46

22:46 So ¹⁸  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ¹⁹ 

Luke 22:70

22:70 So ²⁰  they all said, “Are you the Son of God, ²¹  then?” He answered ²²  them, “You say ²³  that I am.”

Luke 23:3

23:3 So ²⁴  Pilate asked Jesus, ²⁵  “Are you the king ²⁶  of the Jews?” He replied, “You say so.” ²⁷ 

Luke 23:40

23:40 But the other rebuked him, saying, ²⁸  “Don’t ²⁹  you fear God, since you are under the same sentence of condemnation? ³⁰ 

Luke 23:43

23:43 And Jesus ³¹  said to him, “I tell you the truth, ³²  today ³³  you will be with me in paradise.” ³⁴ 

Luke 24:17

24:17 Then ³⁵  he said to them, “What are these matters ³⁶  you are discussing so intently ³⁷  as you walk along?” And they stood still, looking sad.

[7:26]  ¹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[9:57]  ² tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ³ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ⁴ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[11:42]  ³ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ⁴ tn Or “you tithe mint.”

[11:42]  ⁵ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ⁶ tn Grk “and rue.” 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.

[11:42]  ⁷ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ⁸ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[12:12]  ⁴ tn Grk “in that very hour” (an idiom).

[12:12]  ⁵ tn Grk “what it is necessary to say.”

[18:41]  ⁵ tn Grk “said.”

[18:41]  ⁶ tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[21:19]  ⁶ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ⁷ tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

[21:19]  ⁸ tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.

[22:46]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁸ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[22:70]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ⁹ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ¹⁰ tn Grk “He said to them.”

[22:70]  ¹¹ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[23:3]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ¹¹ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ¹² sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:40]  ¹⁰ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ¹¹ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ¹² tn The words “of condemnation” are not in the Greek text, but are implied.

[23:43]  ¹¹ tn Grk “he.”

[23:43]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ¹³ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ¹⁴ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[24:17]  ¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ¹³ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ¹⁴ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).