Lukas 6:45

6:45 The good person out of the good treasury of his ¹  heart ²  produces good, and the evil person out of his evil treasury ³  produces evil, for his mouth speaks ⁴  from what fills ⁵  his heart.

Lukas 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁶  and give the money ⁷  to the poor, ⁸  and you will have treasure ⁹  in heaven. Then ¹⁰  come, follow me.”

Lukas 19:22

19:22 The king ¹¹  said to him, ‘I will judge you by your own words, ¹²  you wicked slave! ¹³  So you knew, did you, that I was a severe ¹⁴  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Lukas 23:2

23:2 They ¹⁵  began to accuse ¹⁶  him, saying, “We found this man subverting ¹⁷  our nation, forbidding ¹⁸  us to pay the tribute tax ¹⁹  to Caesar ²⁰  and claiming that he himself is Christ, ²¹  a king.”

[6:45]  ¹ tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ² sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ³ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ⁴ sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ⁵ tn Grk “for out of the abundance of the heart his mouth speaks.”

[18:22]  ⁶ sn See Luke 14:33.

[18:22]  ⁷ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ⁸ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁹ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[19:22]  ¹¹ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ¹² tn Grk “out of your own mouth” (an idiom).

[19:22]  ¹³ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ¹⁴ tn Or “exacting,” “harsh,” “hard.”

[23:2]  ¹⁵ tn Here δέ (de) has not been translated.

[23:2]  ¹⁶ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ¹⁷ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ¹⁸ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ¹⁹ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ²⁰ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.