Lukas 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ¹  against us.

And do not lead us into temptation.” ² 

Lukas 11:51-52

11:51 from the blood of Abel ³  to the blood of Zechariah, ⁴  who was killed ⁵  between the altar and the sanctuary. ⁶  Yes, I tell you, it will be charged against ⁷  this generation. 11:52 Woe to you experts in religious law! You have taken away ⁸  the key to knowledge! You did not go in yourselves, and you hindered ⁹  those who were going in.”

Lukas 12:5

12:5 But I will warn ¹⁰  you whom you should fear: Fear the one who, after the killing, ¹¹  has authority to throw you ¹²  into hell. ¹³  Yes, I tell you, fear him!

Lukas 12:42

12:42 The Lord replied, ¹⁴  “Who then is the faithful and wise manager, ¹⁵  whom the master puts in charge of his household servants, ¹⁶  to give them their allowance of food at the proper time?

Lukas 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ¹⁷  and assign him a place with the unfaithful. ¹⁸ 

Lukas 17:34

17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ¹⁹ 

Lukas 18:29

18:29 Then ²⁰  Jesus ²¹  said to them, “I tell you the truth, ²²  there is no one who has left home or wife or brothers ²³  or parents or children for the sake of God’s kingdom

Lukas 21:8

21:8 He ²⁴  said, “Watch out ²⁵  that you are not misled. For many will come in my name, saying, ‘I am he,’ ²⁶  and, ‘The time is near.’ Do not follow them!

Lukas 22:34

22:34 Jesus replied, ²⁷  “I tell you, Peter, the rooster will not crow ²⁸  today until you have denied ²⁹  three times that you know me.”

Lukas 22:37

22:37 For I tell you that this scripture must be ³⁰  fulfilled in me, ‘And he was counted with the transgressors.’ ³¹  For what is written about me is being fulfilled.” ³² 

[11:4]  ¹ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ² tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:4]  tn Or “into a time of testing.”

[11:4]  sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

[11:51]  ³ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁴ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁵ tn Or “who perished.”

[11:51]  ⁶ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁷ tn Or “required from.”

[11:52]  ⁸ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ⁹ tn Or “you tried to prevent.”

[12:5]  ¹⁰ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ¹¹ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ¹² tn The direct object (“you”) is understood.

[12:5]  ¹³ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[12:42]  ¹⁴ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ¹⁵ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ¹⁶ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:46]  ¹⁷ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ¹⁸ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[17:34]  ¹⁹ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[18:29]  ²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ²² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ²³ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[21:8]  ²⁴ tn Here δέ (de) has not been translated.

[21:8]  ²⁵ tn Or “Be on guard.”

[21:8]  ²⁶ tn That is, “I am the Messiah.”

[22:34]  ²⁷ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ²⁸ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ²⁹ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

[22:37]  ³⁰ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ³¹ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ³² tn Grk “is having its fulfillment.”