Lukas 6:45

6:45 The good person out of the good treasury of his ¹  heart ²  produces good, and the evil person out of his evil treasury ³  produces evil, for his mouth speaks ⁴  from what fills ⁵  his heart.

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ⁶  he said to himself, “If this man were a prophet, ⁷  he would know who and what kind of woman ⁸  this is who is touching him, that she is a sinner.”

Lukas 9:16

9:16 Then ⁹  he took the five loaves and the two fish, and looking up to heaven he gave thanks ¹⁰  and broke them. He gave them to the disciples to set before the crowd.

Lukas 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ¹¹  goes out of a person, ¹²  it passes through waterless places ¹³  looking for rest but ¹⁴  not finding any. Then ¹⁵  it says, ‘I will return to the home I left.’ ¹⁶ 

Lukas 11:29

The Sign of Jonah

11:29 As ¹⁷  the crowds were increasing, Jesus ¹⁸  began to say, “This generation is a wicked generation; it looks for a sign, ¹⁹  but no sign will be given to it except the sign of Jonah. ²⁰ 

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²¹  to the poor, and if ²²  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 21:12

21:12 But before all this, ²³  they will seize ²⁴  you and persecute you, handing you over to the synagogues ²⁵  and prisons. You ²⁶  will be brought before kings and governors because of my name.

[6:45]  ¹ tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ² sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ³ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ⁴ sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ⁵ tn Grk “for out of the abundance of the heart his mouth speaks.”

[7:39]  ⁶ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁷ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁸ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[9:16]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ¹⁰ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[11:24]  ¹¹ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ¹² tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ¹³ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ¹⁵ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ¹⁶ tn Grk “I will return to my house from which I came.”

[11:29]  ¹⁷ tn Here δέ (de) has not been translated.

[11:29]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ¹⁹ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ²⁰ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[19:8]  ²¹ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ²² tn This is a first class condition in the Greek text. It virtually confesses fraud.

[21:12]  ²³ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ²⁴ tn Grk “will lay their hands on you.”

[21:12]  ²⁵ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ²⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.