Lukas 7:17

7:17 This ¹  report ²  about Jesus ³  circulated ⁴  throughout ⁵  Judea and all the surrounding country.

Lukas 11:41

11:41 But give from your heart to those in need, ⁶  and ⁷  then everything will be clean for you. ⁸ 

Lukas 15:28

15:28 But the older son ⁹  became angry ¹⁰  and refused ¹¹  to go in. His father came out and appealed to him,

Lukas 22:7

The Passover

22:7 Then the day for the feast ¹²  of Unleavened Bread came, on which the Passover lamb had to be sacrificed. ¹³ 

[7:17]  ¹ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ² sn See Luke 4:14 for a similar report.

[7:17]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ⁴ tn Grk “went out.”

[7:17]  ⁵ tn Grk “through the whole of.”

[11:41]  ⁶ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

[11:41]  ⁷ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ⁸ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[15:28]  ⁹ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ¹⁰ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ¹¹ sn Ironically the attitude of the older son has left him outside and without joy.

[22:7]  ¹² tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

[22:7]  ¹³ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.