Lukas 6:20

6:20 Then ¹  he looked up ²  at his disciples and said:

“Blessed ³  are you who are poor, ⁴  for the kingdom of God belongs ⁵  to you.

Lukas 6:26

6:26 “Woe to you ⁶  when all people ⁷  speak well of you, for their ancestors ⁸  did the same things to the false prophets.

Lukas 6:40

6:40 A disciple ⁹  is not greater than ¹⁰  his teacher, but everyone when fully trained will be like his teacher.

Lukas 7:43

7:43 Simon answered, ¹¹  “I suppose the one who had the bigger debt canceled.” ¹²  Jesus ¹³  said to him, “You have judged rightly.”

Lukas 8:7

8:7 Other seed fell among the thorns, ¹⁴  and they grew up with it and choked ¹⁵  it.

Lukas 12:26

12:26 So if ¹⁶  you cannot do such a very little thing as this, why do you worry about ¹⁷  the rest?

Lukas 13:21

13:21 It is like yeast that a woman took and mixed with ¹⁸  three measures ¹⁹  of flour until all the dough had risen.” ²⁰ 

Lukas 19:16

19:16 So ²¹  the first one came before him and said, ‘Sir, ²²  your mina ²³  has made ten minas more.’

Lukas 22:25

22:25 So ²⁴  Jesus ²⁵  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ²⁶ 

[6:20]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ² tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ³ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ⁴ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ⁵ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[6:26]  ⁶ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ⁷ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ⁸ tn Or “forefathers”; Grk “fathers.”

[6:40]  ⁹ tn Or “student.”

[6:40]  ¹⁰ tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.

[7:43]  ¹¹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ¹² tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[8:7]  ¹⁴ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ¹⁵ sn That is, crowded out the good plants.

[12:26]  ¹⁶ tn This is a first class condition in the Greek text.

[12:26]  ¹⁷ tn Or “why are you anxious for.”

[13:21]  ¹⁸ tn Grk “hid in.”

[13:21]  ¹⁹ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ²⁰ tn Grk “it was all leavened.”

[13:21]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[19:16]  ²¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ²² tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ²³ tn See the note on the word “minas” in v. 13.

[22:25]  ²⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ²⁶ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).