Luke 3:11

3:11 John ¹  answered them, ²  “The person who has two tunics ³  must share with the person who has none, and the person who has food must do likewise.”

Luke 4:26-27

4:26 Yet ⁴  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ⁵  4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁶  yet ⁷  none of them was cleansed except Naaman the Syrian.” ⁸ 

Luke 13:6

Warning to Israel to Bear Fruit

13:6 Then ⁹  Jesus ¹⁰  told this parable: “A man had a fig tree ¹¹  planted in his vineyard, and he came looking for fruit on it and found none.

Luke 18:34

18:34 But ¹²  the twelve ¹³  understood none of these things. This ¹⁴  saying was hidden from them, and they did not grasp ¹⁵  what Jesus meant. ¹⁶ 

Luke 21:15

21:15 For I will give you the words ¹⁷  along with the wisdom ¹⁸  that none of your adversaries will be able to withstand or contradict.

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¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

² tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

³ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

⁵ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

map For location see Map1-A1; JP3-F3; JP4-F3.

⁶ sn On Elisha see 2 Kgs 5:1-14.

⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

⁸ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

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

¹⁰ tn Grk “he”; the referent has been specified in the translation for clarity.

¹¹ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

¹² tn Here καί (kai) has been translated as “but” to indicate the contrast.

¹³ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

¹⁴ tn Grk “And this.” Here καί (kai) has not been translated.

¹⁵ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

¹⁶ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

¹⁷ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

¹⁸ tn Grk “and wisdom.”