Lukas 2:11-12

2:11 Today ¹  your Savior is born in the city ²  of David. ³  He is Christ ⁴  the Lord. 2:12 This ⁵  will be a sign ⁶  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ⁷ 

Lukas 3:13

3:13 He told them, “Collect no more ⁸  than you are required to.” ⁹ 

Lukas 6:24

6:24 “But woe ¹⁰  to you who are rich, for you have received ¹¹  your comfort ¹²  already.

Lukas 6:31

6:31 Treat others ¹³  in the same way that you would want them to treat you. ¹⁴ 

Lukas 7:26

7:26 What did you go out to see? A prophet? Yes, I tell you, and more ¹⁵  than a prophet.

Lukas 10:14

10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you!

Lukas 11:41

11:41 But give from your heart to those in need, ¹⁶  and ¹⁷  then everything will be clean for you. ¹⁸ 

Lukas 12:31

12:31 Instead, pursue ¹⁹  his ²⁰  kingdom, ²¹  and these things will be given to you as well.

Lukas 12:44

12:44 I tell you the truth, ²²  the master ²³  will put him in charge of all his possessions.

Lukas 13:3

13:3 No, I tell you! But unless you repent, ²⁴  you will all perish as well! ²⁵ 

Lukas 13:5

13:5 No, I tell you! But unless you repent ²⁶  you will all perish as well!” ²⁷ 

Lukas 22:12

22:12 Then he will show you a large furnished room upstairs. Make preparations there.”

Lukas 22:29

22:29 Thus ²⁸  I grant ²⁹  to you a kingdom, ³⁰  just as my Father granted to me,

[2:11]  ¹ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ² tn Or “town.” See the note on “city” in v. 4.

[2:11]  ³ tn This is another indication of a royal, messianic connection.

[2:11]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[2:12]  ⁵ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ⁶ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ⁷ tn Or “a feeding trough,” see Luke 2:7.

[3:13]  ⁸ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[3:13]  ⁹ tn Or “than you are ordered to.”

[6:24]  ¹⁰ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ¹¹ sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ¹² tn Grk “your consolation.”

[6:31]  ¹³ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ¹⁴ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[7:26]  ¹⁵ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[11:41]  ¹⁶ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

[11:41]  ¹⁷ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ¹⁸ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[12:31]  ¹⁹ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ²⁰ tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31]  ²¹ sn His (that is, God’s) kingdom 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.

[12:44]  ²² tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

[12:44]  ²³ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

[13:3]  ²⁴ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ²⁵ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:5]  ²⁶ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ²⁷ tn Grk “similarly.”

[22:29]  ²⁸ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ²⁹ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ³⁰ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.