Luke 9:21

9:21 But he forcefully commanded ¹  them not to tell this to anyone, ² 

Luke 4:21

4:21 Then ³  he began to tell them, “Today ⁴  this scripture has been fulfilled even as you heard it being read.” ⁵ 

Luke 7:49

7:49 But ⁶  those who were at the table ⁷  with him began to say among themselves, “Who is this, who even forgives sins?”

Luke 13:26

13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ⁸ 

Luke 23:30

23:30 Then they will begin to say to the mountains, ⁹  ‘Fall on us!’ and to the hills, ‘Cover us!’ ¹⁰ 

Luke 7:24

7:24 When ¹¹  John’s messengers had gone, Jesus ¹²  began to speak to the crowds about John: “What did you go out into the wilderness ¹³  to see? A reed shaken by the wind? ¹⁴ 

Luke 20:9

The Parable of the Tenants

20:9 Then ¹⁵  he began to tell the people this parable: “A man ¹⁶  planted a vineyard, ¹⁷  leased it to tenant farmers, ¹⁸  and went on a journey for a long time.

Luke 3:8

3:8 Therefore produce ¹⁹  fruit ²⁰  that proves your repentance, and don’t begin to say ²¹  to yourselves, ‘We have Abraham as our father.’ ²²  For I tell you that God can raise up children for Abraham from these stones! ²³ 

Luke 11:27

11:27 As ²⁴  he said these things, a woman in the crowd spoke out ²⁵  to him, “Blessed is the womb ²⁶  that bore you and the breasts at which you nursed!” ²⁷ 

Luke 11:29

The Sign of Jonah

11:29 As ²⁸  the crowds were increasing, Jesus ²⁹  began to say, “This generation is a wicked generation; it looks for a sign, ³⁰  but no sign will be given to it except the sign of Jonah. ³¹ 

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ³²  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³³  began to speak first to his disciples, “Be on your guard against ³⁴  the yeast of the Pharisees, ³⁵  which is hypocrisy. ³⁶ 

Luke 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

[9:21]  ¹ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ² sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[4:21]  ³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ⁴ sn See the note on today in 2:11.

[4:21]  ⁵ tn Grk “in your hearing.”

[7:49]  ⁵ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ⁶ tn Grk “were reclining at table.”

[13:26]  ⁷ sn This term refers to wide streets, and thus suggests the major streets of a city.

[23:30]  ⁹ sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).

[23:30]  ¹⁰ sn An allusion to Hos 10:8 (cf. Rev 6:16).

[7:24]  ¹¹ tn Here δέ (de) has not been translated.

[7:24]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ¹³ tn Or “desert.”

[7:24]  ¹⁴ 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.

[20:9]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ¹⁴ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ¹⁵ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ¹⁶ sn The leasing of land to tenant farmers was common in this period.

[3:8]  ¹⁵ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ¹⁶ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ¹⁷ tn In other words, “do not even begin to think this.”

[3:8]  ¹⁸ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ¹⁹ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[11:27]  ¹⁷ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.

[11:27]  ¹⁸ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ¹⁹ tn For this term see L&N 8.69.

[11:27]  ²⁰ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:29]  ¹⁹ tn Here δέ (de) has not been translated.

[11:29]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ²¹ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ²² sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[12:1]  ²¹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²³ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ²⁴ sn See the note on Pharisees in 5:17.

[12:1]  ²⁵ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.