Luke 9:9

9:9 Herod said, “I had John ¹  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ² 

Luke 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ³  cast them ⁴  out? Therefore they will be your judges.

Luke 15:17

15:17 But when he came to his senses ⁵  he said, ‘How many of my father’s hired workers have food ⁶  enough to spare, but here I am dying from hunger!

Luke 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁷  so that when it runs out you will be welcomed ⁸  into the eternal homes. ⁹ 

Luke 21:15

21:15 For I will give you the words ¹⁰  along with the wisdom ¹¹  that none of your adversaries will be able to withstand or contradict.

Luke 22:27

22:27 For who is greater, the one who is seated at the table, ¹²  or the one who serves? Is it not ¹³  the one who is seated at the table? But I am among you as one ¹⁴  who serves.

Luke 22:32

22:32 but I have prayed for you, Simon, ¹⁵  that your faith may not fail. ¹⁶  When ¹⁷  you have turned back, ¹⁸  strengthen ¹⁹  your brothers.”

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.”

[9:9]  ¹ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ² tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[11:19]  ³ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ⁴ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[15:17]  ⁵ tn Grk “came to himself” (an idiom).

[15:17]  ⁶ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[16:9]  ⁷ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ⁸ sn The passive refers to the welcome of heaven.

[16:9]  ⁹ tn Grk “eternal tents” (as dwelling places).

[21:15]  ⁹ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ¹⁰ tn Grk “and wisdom.”

[22:27]  ¹¹ tn Grk “who reclines 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.

[22:27]  ¹² tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ¹³ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[22:32]  ¹³ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ¹⁴ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ¹⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ¹⁶ tn Or “turned around.”

[22:32]  ¹⁷ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[22:70]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ¹⁶ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ¹⁷ tn Grk “He said to them.”

[22:70]  ¹⁸ 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.”