Lukas 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ¹  a Pharisee ²  invited Jesus ³  to have a meal with him, so he went in and took his place at the table. ⁴ 

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ⁵  will be demanded back from ⁶  you, but who will get what you have prepared for yourself?’ ⁷ 

Lukas 16:5

16:5 So ⁸  he contacted ⁹  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’

Lukas 19:42

19:42 saying, “If you had only known on this day, ¹⁰  even you, the things that make for peace! ¹¹  But now they are hidden ¹²  from your eyes.

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ¹³  lord,

“Sit at my right hand,

Lukas 24:6

24:6 He is not here, but has been raised! ¹⁴  Remember how he told you, while he was still in Galilee, ¹⁵ 

Lukas 24:30

24:30 When ¹⁶  he had taken his place at the table ¹⁷  with them, he took the bread, blessed and broke it, ¹⁸  and gave it to them.

Lukas 24:35

24:35 Then they told what had happened on the road, ¹⁹  and how they recognized him ²⁰  when he broke the bread.

[11:37]  ¹ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ² sn See the note on Pharisees in 5:17.

[11:37]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ⁴ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:20]  ⁵ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ⁶ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ⁷ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[16:5]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ⁹ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[19:42]  ¹⁰ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹¹ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹² sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[20:42]  ¹³ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[24:6]  ¹⁴ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ¹⁵ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:30]  ¹⁶ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ¹⁷ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ¹⁸ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:35]  ¹⁹ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ²⁰ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.