Lukas 21:19

21:19 By your endurance ¹  you will gain ²  your lives. ³ 

Lukas 4:42

4:42 The next morning ⁴  Jesus ⁵  departed and went to a deserted place. Yet ⁶  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 24:16

24:16 (but their eyes were kept ⁷  from recognizing ⁸  him). ⁹ 

Lukas 11:18

11:18 So ¹⁰  if ¹¹  Satan too is divided against himself, how will his kingdom stand? I ask you this because ¹²  you claim that I cast out demons by Beelzebul.

Lukas 21:36

21:36 But stay alert at all times, ¹³  praying that you may have strength to escape all these things that must ¹⁴  happen, and to stand before the Son of Man.”

Lukas 23:26

The Crucifixion

23:26 As ¹⁵  they led him away, they seized Simon of Cyrene, ¹⁶  who was coming in from the country. ¹⁷  They placed the cross on his back and made him carry it behind Jesus. ¹⁸ 

Lukas 8:44

8:44 She ¹⁹  came up behind Jesus ²⁰  and touched the edge ²¹  of his cloak, ²²  and at once the bleeding ²³  stopped.

Lukas 22:28

22:28 “You are the ones who have remained ²⁴  with me in my trials.

Lukas 22:63

22:63 Now ²⁵  the men who were holding Jesus ²⁶  under guard began to mock him and beat him.

Lukas 23:17

23:17 [[EMPTY]] ²⁷ 

Lukas 24:29

24:29 but they urged him, ²⁸  “Stay with us, because it is getting toward evening and the day is almost done.” So ²⁹  he went in to stay with them.

Lukas 6:29

6:29 To the person who strikes you on the cheek, ³⁰  offer the other as well, ³¹  and from the person who takes away your coat, ³²  do not withhold your tunic ³³  either. ³⁴ 

Lukas 9:24

9:24 For whoever wants to save his life will lose it, ³⁵  but whoever loses his life for my sake will save it.

Lukas 10:19

10:19 Look, I have given you authority to tread ³⁶  on snakes and scorpions ³⁷  and on the full force of the enemy, ³⁸  and nothing will ³⁹  hurt you.

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ⁴⁰  the key to knowledge! You did not go in yourselves, and you hindered ⁴¹  those who were going in.”

Lukas 5:34

5:34 So ⁴²  Jesus said to them, “You cannot make the wedding guests ⁴³  fast while the bridegroom ⁴⁴  is with them, can you? ⁴⁵ 

Lukas 17:33

17:33 Whoever tries to keep ⁴⁶  his life will lose it, but whoever loses his life ⁴⁷  will preserve it.

Lukas 19:43

19:43 For the days will come upon you when your enemies will build ⁴⁸  an embankment ⁴⁹  against you and surround you and close in on you from every side.

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁵⁰  the word, cling to it ⁵¹  with an honest and good ⁵²  heart, and bear fruit with steadfast endurance. ⁵³ 

Lukas 11:17

11:17 But Jesus, ⁵⁴  realizing their thoughts, said to them, ⁵⁵  “Every kingdom divided against itself is destroyed, ⁵⁶  and a divided household falls. ⁵⁷ 

Lukas 14:31

14:31 Or what king, going out to confront another king in battle, will not sit down ⁵⁸  first and determine whether he is able with ten thousand to oppose ⁵⁹  the one coming against him with twenty thousand?

[21:19]  ¹ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ² tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

[21:19]  ³ tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.

[4:42]  ⁴ tn Grk “When it became day.”

[4:42]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁶ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[24:16]  ⁷ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ⁸ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ⁹ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[11:18]  ¹⁰ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ¹¹ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ¹² tn Grk “because.” “I ask you this” is supplied for the sake of English.

[21:36]  ¹³ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ¹⁴ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[23:26]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ¹⁶ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ¹⁷ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ¹⁸ tn Grk “they placed the cross on him to carry behind Jesus.”

[8:44]  ¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ²¹ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ²² tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ²³ tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[22:28]  ²⁴ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:63]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:17]  ²⁷ tc Many of the best mss, as well as some others (Ì⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ Ë^1,13 Ï lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[24:29]  ²⁸ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[6:29]  ³⁰ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ³¹ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ³² tn Or “cloak.”

[6:29]  ³³ tn See the note on the word “tunics” in 3:11.

[6:29]  ³⁴ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[9:24]  ³⁵ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[10:19]  ³⁶ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ³⁷ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ³⁸ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ³⁹ tn This is an emphatic double negative in the Greek text.

[11:52]  ⁴⁰ 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]  ⁴¹ tn Or “you tried to prevent.”

[5:34]  ⁴² tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ⁴³ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ⁴⁴ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ⁴⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[17:33]  ⁴⁶ tn Or “tries to preserve”; Grk “seeks to gain.”

[17:33]  sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).

[17:33]  ⁴⁷ sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

[19:43]  ⁴⁸ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁴⁹ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[8:15]  ⁵⁰ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁵¹ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ⁵² sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ⁵³ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[11:17]  ⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ⁵⁵ 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]  ⁵⁶ tn Or “is left in ruins.”

[11:17]  ⁵⁷ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[14:31]  ⁵⁸ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ⁵⁹ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”