Lukas 10:11

10:11 ‘Even the dust of your town ¹  that clings to our feet we wipe off ²  against you. ³  Nevertheless know this: The kingdom of God has come.’ ⁴ 

Lukas 10:17

10:17 Then ⁵  the seventy-two ⁶  returned with joy, saying, “Lord, even the demons submit to ⁷  us in your name!” ⁸ 

Lukas 11:5

11:5 Then ⁹  he said to them, “Suppose one of you ¹⁰  has a friend, and you go to him ¹¹  at midnight and say to him, ‘Friend, lend me three loaves of bread, ¹² 

Lukas 11:22

11:22 But ¹³  when a stronger man ¹⁴  attacks ¹⁵  and conquers him, he takes away the first man’s ¹⁶  armor on which the man relied ¹⁷  and divides up ¹⁸  his plunder. ¹⁹ 

Lukas 12:7

12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; ²⁰  you are more valuable than many sparrows.

Lukas 21:16

21:16 You will be betrayed even by parents, ²¹  brothers, relatives, ²²  and friends, and they will have some of you put to death.

Lukas 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ²³  Then ²⁴  they led Jesus ²⁵  away to their council ²⁶ 

Lukas 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ²⁷  you the Christ? ²⁸  Save yourself and us!”

[10:11]  ¹ tn Or “city.”

[10:11]  ² sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ³ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁴ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:17]  ⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ⁶ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ⁷ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ⁸ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[11:5]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ¹⁰ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ¹¹ tn Grk “he will go to him.”

[11:5]  ¹² tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:22]  ¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ¹⁴ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ¹⁵ tn Grk “stronger man than he attacks.”

[11:22]  ¹⁶ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ¹⁷ tn Grk “on which he relied.”

[11:22]  ¹⁸ tn Or “and distributes.”

[11:22]  ¹⁹ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[12:7]  ²⁰ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[21:16]  ²¹ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ²² tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:66]  ²³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ²⁶ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[23:39]  ²⁷ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.