Lukas 6:32-35

6:32 “If ¹  you love those who love you, what credit is that to you? For even sinners ²  love those who love them. ³  6:33 And ⁴  if you do good to those who do good to you, what credit is that to you? Even ⁵  sinners ⁶  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ⁷  what credit is that to you? Even sinners ⁸  lend to sinners, so that they may be repaid in full. ⁹  6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹⁰  Then ¹¹  your reward will be great, and you will be sons ¹²  of the Most High, ¹³  because he is kind to ungrateful and evil people. ¹⁴ 

Lukas 10:30

10:30 Jesus replied, ¹⁵  “A man was going down ¹⁶  from Jerusalem ¹⁷  to Jericho, ¹⁸  and fell into the hands of robbers, who stripped him, beat ¹⁹  him up, and went off, leaving him half dead. ²⁰ 

Lukas 14:6

14:6 But ²¹  they could not reply ²²  to this.

Lukas 14:12

14:12 He ²³  said also to the man ²⁴  who had invited him, “When you host a dinner or a banquet, ²⁵  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

Lukas 14:14

14:14 Then ²⁶  you will be blessed, ²⁷  because they cannot repay you, for you will be repaid ²⁸  at the resurrection of the righteous.”

Lukas 17:9

17:9 He won’t thank the slave because he did what he was told, ²⁹  will he? ³⁰ 

Lukas 17:16

17:16 He ³¹  fell with his face to the ground ³²  at Jesus’ feet and thanked him. ³³  (Now ³⁴  he was a Samaritan.) ³⁵ 

Lukas 18:30

18:30 who will not receive many times more ³⁶  in this age ³⁷  – and in the age to come, eternal life.” ³⁸ 

Lukas 21:22

21:22 because these are days of vengeance, ³⁹  to fulfill ⁴⁰  all that is written.

Lukas 23:21

23:21 But they kept on shouting, ⁴¹  “Crucify, crucify ⁴²  him!”

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁴³  wrong.”

[6:32]  ¹ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ² sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ³ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ⁴ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ⁵ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ⁶ sn See the note on the word sinners in v. 32.

[6:34]  ⁷ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ⁸ sn See the note on the word sinners in v. 32.

[6:34]  ⁹ tn Grk “to receive as much again.”

[6:35]  ¹⁰ tn Or “in return.”

[6:35]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ¹² sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ¹³ sn That is, “sons of God.”

[6:35]  ¹⁴ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[10:30]  ¹⁵ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁶ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹⁹ tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:30]  ²⁰ sn That is, in a state between life and death; severely wounded.

[14:6]  ²¹ tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.

[14:6]  ²² sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.

[14:12]  ²³ tn Here δέ (de) has not been translated.

[14:12]  ²⁴ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ²⁵ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[14:14]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ²⁷ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ²⁸ sn The passive verb will be repaid looks at God’s commendation.

[17:9]  ²⁹ tn Grk “did what was commanded.”

[17:9]  ³⁰ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[17:16]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³² tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ³³ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ³⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ³⁵ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[18:30]  ³⁶ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ³⁷ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ³⁸ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[21:22]  ³⁹ tn Or “of punishment.” This is a time of judgment.

[21:22]  ⁴⁰ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[23:21]  ⁴¹ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ⁴² tn This double present imperative is emphatic.

[23:21]  sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[23:41]  ⁴³ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.