Lukas 11:13

11:13 If you then, although you are ¹  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ²  to those who ask him!”

Lukas 11:17

11:17 But Jesus, ³  realizing their thoughts, said to them, ⁴  “Every kingdom divided against itself is destroyed, ⁵  and a divided household falls. ⁶ 

Lukas 16:24

16:24 So ⁷  he called out, ⁸  ‘Father Abraham, have mercy on me, and send Lazarus ⁹  to dip the tip of his finger ¹⁰  in water and cool my tongue, because I am in anguish ¹¹  in this fire.’ ¹² 

Lukas 21:8

21:8 He ¹³  said, “Watch out ¹⁴  that you are not misled. For many will come in my name, saying, ‘I am he,’ ¹⁵  and, ‘The time is near.’ Do not follow them!

[11:13]  ¹ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ² sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[11:17]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ⁴ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ⁵ tn Or “is left in ruins.”

[11:17]  ⁶ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[16:24]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁸ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁹ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹⁰ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹¹ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹² sn Fire in this context is OT imagery; see Isa 66:24.

[21:8]  ¹³ tn Here δέ (de) has not been translated.

[21:8]  ¹⁴ tn Or “Be on guard.”

[21:8]  ¹⁵ tn That is, “I am the Messiah.”