Lukas 6:9

6:9 Then ¹  Jesus said to them, “I ask you, ²  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ³  your reward is great in heaven. For their ancestors ⁴  did the same things to the prophets. ⁵ 

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ⁶  from one town after another, ⁷  he spoke to them ⁸  in a parable:

Lukas 9:27

9:27 But I tell you most certainly, ⁹  there are some standing here who will not ¹⁰  experience ¹¹  death before they see the kingdom of God.” ¹² 

Lukas 14:14

14:14 Then ¹³  you will be blessed, ¹⁴  because they cannot repay you, for you will be repaid ¹⁵  at the resurrection of the righteous.”

Lukas 20:11

20:11 So ¹⁶  he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. ¹⁷ 

[6:9]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ² sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:23]  ³ tn Grk “because 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).

[6:23]  ⁴ tn Or “forefathers”; Grk “fathers.”

[6:23]  ⁵ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[8:4]  ⁶ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ⁷ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ⁸ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[9:27]  ⁹ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ¹⁰ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ¹¹ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ¹² sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[14:14]  ¹³ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ¹⁴ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ¹⁵ sn The passive verb will be repaid looks at God’s commendation.

[20:11]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ¹⁷ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.