Lukas 3:7

3:7 So John ¹  said to the crowds ²  that came out to be baptized by him, “You offspring of vipers! ³  Who warned you to flee ⁴  from the coming wrath?

Lukas 9:24

9:24 For whoever wants to save his life will lose it, ⁵  but whoever loses his life for my sake will save it.

Lukas 9:49

On the Right Side

9:49 John answered, ⁶  “Master, we saw someone casting out demons in your name, and we tried to stop ⁷  him because he is not a disciple ⁸  along with us.”

Lukas 11:46

11:46 But Jesus ⁹  replied, ¹⁰  “Woe to you experts in religious law as well! ¹¹  You load people ¹²  down with burdens difficult to bear, yet you yourselves refuse to touch ¹³  the burdens with even one of your fingers!

Lukas 11:53

11:53 When he went out from there, the experts in the law ¹⁴  and the Pharisees began to oppose him bitterly, ¹⁵  and to ask him hostile questions ¹⁶  about many things,

Lukas 16:16

16:16 “The law and the prophets were in force ¹⁷  until John; ¹⁸  since then, ¹⁹  the good news of the kingdom of God ²⁰  has been proclaimed, and everyone is urged to enter it. ²¹ 

Lukas 18:4

18:4 For ²²  a while he refused, but later on ²³  he said to himself, ‘Though I neither fear God nor have regard for people, ²⁴ 

[3:7]  ¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ² sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ³ tn Or “snakes.”

[3:7]  ⁴ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[9:24]  ⁵ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:49]  ⁶ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁷ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁸ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[11:46]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ¹⁰ tn Grk “said.”

[11:46]  ¹¹ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ¹² tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ¹³ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[11:53]  ¹⁴ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ¹⁵ tn Or “terribly.”

[11:53]  ¹⁶ tn For this term see L&N 33.183.

[16:16]  ¹⁷ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ¹⁸ sn John refers to John the Baptist.

[16:16]  ¹⁹ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ²⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ²¹ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[18:4]  ²² tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ²³ tn Grk “after these things.”

[18:4]  ²⁴ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.