Lukas 4:24

4:24 And he added, ¹  “I tell you the truth, ²  no prophet is acceptable ³  in his hometown.

Lukas 6:25

6:25 “Woe to you who are well satisfied with food ⁴  now, for you will be hungry.

“Woe to you ⁵  who laugh ⁶  now, for you will mourn and weep.

Lukas 6:27

6:27 “But I say to you who are listening: Love your enemies, ⁷  do good to those who hate you,

Lukas 10:8

10:8 Whenever ⁸  you enter a town ⁹  and the people ¹⁰  welcome you, eat what is set before you.

Lukas 10:12

10:12 I tell you, it will be more bearable on that day for Sodom ¹¹  than for that town! ¹² 

Lukas 11:43-44

11:43 Woe to you Pharisees! You love the best seats ¹³  in the synagogues ¹⁴  and elaborate greetings ¹⁵  in the marketplaces! 11:44 Woe to you! ¹⁶  You are like unmarked graves, and people ¹⁷  walk over them without realizing it!” ¹⁸ 

Lukas 11:47

11:47 Woe to you! You build ¹⁹  the tombs of the prophets whom your ancestors ²⁰  killed.

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ²¹  to give you the kingdom.

Lukas 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ²² 

Lukas 13:24

13:24 “Exert every effort ²³  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 13:27

13:27 But ²⁴  he will reply, ²⁵  ‘I don’t know where you come from! ²⁶  Go away from me, all you evildoers!’ ²⁷ 

Lukas 14:24

14:24 For I tell you, not one of those individuals ²⁸  who were invited ²⁹  will taste my banquet!’” ³⁰ 

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ³¹  over one sinner who repents.”

Lukas 16:11-12

16:11 If then you haven’t been trustworthy ³²  in handling worldly wealth, ³³  who will entrust you with the true riches? ³⁴  16:12 And if you haven’t been trustworthy ³⁵  with someone else’s property, ³⁶  who will give you your own ³⁷ ?

Lukas 17:23

17:23 Then people ³⁸  will say to you, ‘Look, there he is!’ ³⁹  or ‘Look, here he is!’ Do not go out or chase after them. ⁴⁰ 

Lukas 19:40

19:40 He answered, ⁴¹  “I tell you, if they ⁴²  keep silent, the very stones ⁴³  will cry out!”

Lukas 20:8

20:8 Then ⁴⁴  Jesus said to them, “Neither will I tell you ⁴⁵  by whose authority ⁴⁶  I do these things.”

Lukas 21:3

21:3 He ⁴⁷  said, “I tell you the truth, ⁴⁸  this poor widow has put in more than all of them. ⁴⁹ 

Lukas 21:32

21:32 I tell you the truth, ⁵⁰  this generation ⁵¹  will not pass away until all these things take place.

Lukas 22:16

22:16 For I tell you, I will not eat it again ⁵²  until it is fulfilled ⁵³  in the kingdom of God.” ⁵⁴ 

Lukas 24:6

24:6 He is not here, but has been raised! ⁵⁵  Remember how he told you, while he was still in Galilee, ⁵⁶ 

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ⁵⁷  himself stood among them and said to them, “Peace be with you.” ⁵⁸ 

[4:24]  ¹ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ³ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[6:25]  ⁴ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ⁵ tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 1241 2542 al), though found in most (Ì⁷⁵ A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

[6:25]  ⁶ sn That is, laugh with happiness and joy.

[6:27]  ⁷ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[10:8]  ⁸ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ⁹ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ¹⁰ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:12]  ¹¹ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ¹² tn Or “city.”

[11:43]  ¹³ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ¹⁴ sn See the note on synagogues in 4:15.

[11:43]  ¹⁵ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[11:44]  ¹⁶ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ¹⁷ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ¹⁸ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[11:47]  ¹⁹ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[12:32]  ²¹ tn Or perhaps, “your Father chooses.”

[12:51]  ²² tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[13:24]  ²³ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:27]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ²⁵ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

[13:27]  ²⁶ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ²⁷ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[14:24]  ²⁸ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ²⁹ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ³⁰ tn Or “dinner.”

[15:10]  ³¹ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[16:11]  ³² tn Or “faithful.”

[16:11]  ³³ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ³⁴ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:12]  ³⁵ tn Or “faithful.”

[16:12]  ³⁶ tn Grk “have not been faithful with what is another’s.”

[16:12]  ³⁷ tn Grk “what is your own.”

[17:23]  ³⁸ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ³⁹ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ⁴⁰ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[19:40]  ⁴¹ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ⁴² tn Grk “these.”

[19:40]  ⁴³ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[20:8]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ⁴⁵ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ⁴⁶ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[21:3]  ⁴⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ⁴⁸ tn Grk “Truly, I say to you.”

[21:3]  ⁴⁹ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[21:32]  ⁵⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ⁵¹ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[22:16]  ⁵² tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ⁵³ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ⁵⁴ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[24:6]  ⁵⁵ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ⁵⁶ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:36]  ⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ⁵⁸ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.