Luke 8:16

Showing the Light

8:16 “No one lights ¹  a lamp ²  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. ³ 

Luke 20:43

20:43 until I make your enemies a footstool for your feet.”’ ⁴ 

Luke 21:14

21:14 Therefore be resolved ⁵  not to rehearse ⁶  ahead of time how to make your defense.

Luke 14:29

14:29 Otherwise, ⁷  when he has laid ⁸  a foundation and is not able to finish the tower, ⁹  all who see it ¹⁰  will begin to make fun of ¹¹  him.

Luke 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Luke 5:18

5:18 Just then ¹²  some men showed up, carrying a paralyzed man ¹³  on a stretcher. ¹⁴  They ¹⁵  were trying to bring him in and place him before Jesus. ¹⁶ 

Luke 9:44

9:44 “Take these words to heart, ¹⁷  for the Son of Man is going to be betrayed into the hands of men.” ¹⁸ 

Luke 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ¹⁹  or under a basket, ²⁰  but on a lampstand, so that those who come in can see the light.

Luke 19:21

19:21 For I was afraid of you, because you are a severe ²¹  man. You withdraw ²²  what you did not deposit ²³  and reap what you did not sow.’

Luke 23:53

23:53 Then ²⁴  he took it down, wrapped it in a linen cloth, ²⁵  and placed it ²⁶  in a tomb cut out of the rock, ²⁷  where no one had yet been buried. ²⁸ 

Luke 23:55

23:55 The ²⁹  women who had accompanied Jesus ³⁰  from Galilee followed, and they saw the tomb and how his body was laid in it.

Luke 1:66

1:66 All ³¹  who heard these things ³²  kept them in their hearts, ³³  saying, “What then will this child be?” ³⁴  For the Lord’s hand ³⁵  was indeed with him.

Luke 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ³⁶  and assign him a place with the unfaithful. ³⁷ 

Luke 19:22

19:22 The king ³⁸  said to him, ‘I will judge you by your own words, ³⁹  you wicked slave! ⁴⁰  So you knew, did you, that I was a severe ⁴¹  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Luke 6:48

6:48 He is like a man ⁴²  building a house, who dug down deep, ⁴³  and laid the foundation on bedrock. When ⁴⁴  a flood came, the river ⁴⁵  burst against that house but ⁴⁶  could not shake it, because it had been well built. ⁴⁷ 

[8:16]  ¹ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ² sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

[8:16]  ³ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[20:43]  ⁴ sn A quotation from Ps 110:1.

[21:14]  ⁷ tn Grk “determine in your hearts.”

[21:14]  ⁸ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[14:29]  ¹⁰ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ¹¹ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ¹² tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ¹³ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ¹⁴ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[5:18]  ¹³ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ¹⁴ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ¹⁵ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ¹⁶ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:44]  ¹⁶ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ¹⁷ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[11:33]  ¹⁹ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ²⁰ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[19:21]  ²² tn Or “exacting,” “harsh,” “hard.”

[19:21]  ²³ tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.

[19:21]  ²⁴ tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.

[23:53]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ²⁶ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ²⁷ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

[23:53]  ²⁸ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

[23:53]  ²⁹ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

[23:55]  ²⁸ tn Here δέ (de) has not been translated.

[23:55]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:66]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ³² tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ³³ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ³⁴ tn Or “what manner of child will this one be?”

[1:66]  ³⁵ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[12:46]  ³⁴ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ³⁵ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[19:22]  ³⁷ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ³⁸ tn Grk “out of your own mouth” (an idiom).

[19:22]  ³⁹ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁴⁰ tn Or “exacting,” “harsh,” “hard.”

[6:48]  ⁴⁰ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ⁴¹ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ⁴² tn Here δέ (de) has not been translated.

[6:48]  ⁴³ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ⁴⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ⁴⁵ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.