Luke 9:41

9:41 Jesus answered, ¹  “You ²  unbelieving ³  and perverse generation! How much longer ⁴  must I be with you and endure ⁵  you? ⁶  Bring your son here.”

Luke 10:16

10:16 “The one who listens ⁷  to you listens to me, ⁸  and the one who rejects you rejects me, and the one who rejects me rejects ⁹  the one who sent me.” ¹⁰ 

Luke 12:5

12:5 But I will warn ¹¹  you whom you should fear: Fear the one who, after the killing, ¹²  has authority to throw you ¹³  into hell. ¹⁴  Yes, I tell you, fear him!

Luke 13:33

13:33 Nevertheless I must ¹⁵  go on my way today and tomorrow and the next day, because it is impossible ¹⁶  that a prophet should be killed ¹⁷  outside Jerusalem.’ ¹⁸ 

Luke 22:25

22:25 So ¹⁹  Jesus ²⁰  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ²¹ 

Luke 24:7

24:7 that ²²  the Son of Man must be delivered ²³  into the hands of sinful men, ²⁴  and be crucified, ²⁵  and on the third day rise again.” ²⁶ 

Luke 24:30

24:30 When ²⁷  he had taken his place at the table ²⁸  with them, he took the bread, blessed and broke it, ²⁹  and gave it to them.

[9:41]  ¹ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ² tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ³ tn Or “faithless.”

[9:41]  ⁴ tn Grk “how long.”

[9:41]  ⁵ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ⁶ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[10:16]  ⁷ 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]  ⁸ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ⁹ 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]  ¹⁰ sn The one who sent me refers to God.

[12:5]  ¹³ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ¹⁴ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ¹⁵ tn The direct object (“you”) is understood.

[12:5]  ¹⁶ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[13:33]  ¹⁹ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ²⁰ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ²¹ tn Or “should perish away from.”

[13:33]  ²² sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[22:25]  ²⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ²⁷ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[24:7]  ³¹ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ³² tn See Luke 9:22, 44; 13:33.

[24:7]  ³³ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ³⁴ sn See the note on crucify in 23:21.

[24:7]  ³⁵ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:30]  ³⁷ tn Grk “And it happened that when.” 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 καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ³⁸ tn Grk “had reclined 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.

[24:30]  ³⁹ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.