Lukas 9:5

9:5 Wherever ¹  they do not receive you, ²  as you leave that town, ³  shake the dust off ⁴  your feet as a testimony against them.”

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ⁵  cast them ⁶  out? Therefore they will be your judges.

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ⁷  your whole body is full of light, but when it is diseased, ⁸  your body is full of darkness.

Lukas 11:48

11:48 So you testify that you approve of ⁹  the deeds of your ancestors, ¹⁰  because they killed the prophets ¹¹  and you build their ¹²  tombs! ¹³ 

Lukas 13:4

13:4 Or those eighteen who were killed ¹⁴  when the tower in Siloam fell on them, ¹⁵  do you think they were worse offenders than all the others who live in Jerusalem? ¹⁶ 

[9:5]  ¹ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ² tn Grk “all those who do not receive you.”

[9:5]  ³ tn Or “city.”

[9:5]  ⁴ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[11:19]  ⁵ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ⁶ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:34]  ⁷ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ⁸ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[11:48]  ⁹ tn Grk “you are witnesses and approve of.”

[11:48]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

[11:48]  ¹¹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ¹² tn “Their,” i.e., the prophets.

[11:48]  ¹³ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[13:4]  ¹⁴ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ¹⁵ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.