Lukas 9:44

9:44 “Take these words to heart, ¹  for the Son of Man is going to be betrayed into the hands of men.” ² 

Lukas 9:51

Rejection in Samaria

9:51 Now when ³  the days drew near ⁴  for him to be taken up, ⁵  Jesus ⁶  set out resolutely ⁷  to go to Jerusalem. ⁸ 

Lukas 9:60

9:60 But Jesus ⁹  said to him, “Let the dead bury their own dead, ¹⁰  but as for you, go and proclaim the kingdom of God.” ¹¹ 

Lukas 10:37

10:37 The expert in religious law ¹²  said, “The one who showed mercy ¹³  to him.” So ¹⁴  Jesus said to him, “Go and do ¹⁵  the same.”

Lukas 15:16

15:16 He ¹⁶  was longing to eat ¹⁷  the carob pods ¹⁸  the pigs were eating, but ¹⁹  no one gave him anything.

Lukas 16:27

16:27 So ²⁰  the rich man ²¹  said, ‘Then I beg you, father – send Lazarus ²²  to my father’s house

Lukas 17:12

17:12 As ²³  he was entering ²⁴  a village, ten men with leprosy ²⁵  met him. They ²⁶  stood at a distance,

Lukas 19:48

19:48 but ²⁷  they could not find a way to do it, ²⁸  for all the people hung on his words. ²⁹ 

[9:44]  ¹ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ² tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:51]  ³ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:51]  ⁴ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ⁵ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ⁷ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:60]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ¹⁰ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ¹¹ 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.

[10:37]  ¹² tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ¹³ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ¹⁴ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹⁵ tn This recalls the verb of the earlier reply in v. 28.

[15:16]  ¹⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ¹⁷ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ¹⁸ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:27]  ²⁰ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ²¹ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ²² tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[17:12]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ²⁴ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ²⁵ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ²⁶ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[19:48]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ²⁸ tn Grk “they did not find the thing that they might do.”

[19:48]  ²⁹ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.