Discovery BoxLuke 6:34 
Context6:34 And if you lend to those from whom you hope to be repaid, 1 what credit is that to you? Even sinners 2 lend to sinners, so that they may be repaid in full. 3
Luke 6:38
Context6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, 4 will be poured 5 into your lap. For the measure you use will be the measure you receive.” 6
Luke 7:32
Context7:32 They are like children sitting in the marketplace and calling out to one another, 7
‘We played the flute for you, yet you did not dance; 8
we wailed in mourning, 9 yet you did not weep.’
Luke 10:13
Context10:13 “Woe to you, Chorazin! 10 Woe to you, Bethsaida! For if 11 the miracles 12 done in you had been done in Tyre 13 and Sidon, 14 they would have repented long ago, sitting in sackcloth and ashes.
Luke 10:24
Context10:24 For I tell you that many prophets and kings longed to see 15 what you see but did not see it, and to hear what you hear but did not hear it.”
Luke 11:46
Context11:46 But Jesus 16 replied, 17 “Woe to you experts in religious law as well! 18 You load people 19 down with burdens difficult to bear, yet you yourselves refuse to touch 20 the burdens with even one of your fingers!
Luke 13:35
Context13:35 Look, your house is forsaken! 21 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 22
Luke 14:9
Context14:9 So 23 the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, 24 you will begin to move to the least important 25 place.
Luke 17:6
Context17:6 So 26 the Lord replied, 27 “If 28 you had faith the size of 29 a mustard seed, you could say to this black mulberry 30 tree, ‘Be pulled out by the roots and planted in the sea,’ 31 and it would obey 32 you.
Luke 17:10
Context17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; 33 we have only done what was our duty.’” 34
Luke 18:22
Context18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have 35 and give the money 36 to the poor, 37 and you will have treasure 38 in heaven. Then 39 come, follow me.”
Luke 19:30
Context19:30 telling them, 40 “Go to the village ahead of you. 41 When 42 you enter it, you will find a colt tied there that has never been ridden. 43 Untie it and bring it here.
Luke 22:35
Context22:35 Then 44 Jesus 45 said to them, “When I sent you out with no money bag, 46 or traveler’s bag, 47 or sandals, you didn’t lack 48 anything, did you?” They replied, 49 “Nothing.”
Luke 23:14
Context23:14 and said to them, “You brought me this man as one who was misleading 50 the people. When I examined him before you, I 51 did not find this man guilty 52 of anything you accused him of doing.
1 tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.
2 sn See the note on the word sinners in v. 32.
3 tn Grk “to receive as much again.”
4 sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.
5 tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.
6 tn Grk “by [the measure] with which you measure it will be measured back to you.”
7 tn Grk “They are like children sitting…and calling out…who say.”
8 sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.
9 tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.
10 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
11 tn This introduces a second class (contrary to fact) condition in the Greek text.
12 tn Or “powerful deeds.”
13 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
14 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
map For location see Map1 A1; JP3 F3; JP4 F3.
15 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
17 tn Grk “said.”
18 tn Here “as well” is used to translate καί (kai) at the beginning of the statement.
19 tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.
20 tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).
21 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
22 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
23 tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
24 tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.
25 tn Grk “lowest place” (also in the repetition of the phrase in the next verse).
26 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
27 tn Grk “said.”
28 tn This is a mixed condition, with ἄν (an) in the apodosis.
29 tn Grk “faith as,” “faith like.”
30 sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
31 tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
32 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
33 tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).
34 tn Or “we have only done what we were supposed to do.”
35 sn See Luke 14:33.
36 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.
37 sn See Luke 1:50-53; 6:20-23; 14:12-14.
38 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.
39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.
40 tn Grk “saying.”
41 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
42 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
43 tn Grk “a colt tied there on which no one of men has ever sat.”
44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
46 tn Traditionally, “purse” (likewise in v. 36).
47 tn Or possibly “beggar’s bag” (L&N 6.145).
48 sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.
49 tn Grk “said.”
50 tn This term also appears in v. 2.
51 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
52 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
