Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ¹  will be demanded back from ²  you, but who will get what you have prepared for yourself?’ ³ 

Lukas 13:4

13:4 Or those eighteen who were killed ⁴  when the tower in Siloam fell on them, ⁵  do you think they were worse offenders than all the others who live in Jerusalem? ⁶ 

Lukas 15:12

15:12 The ⁷  younger of them said to his ⁸  father, ‘Father, give me the share of the estate ⁹  that will belong ¹⁰  to me.’ So ¹¹  he divided his ¹²  assets between them. ¹³ 

Lukas 15:20

15:20 So ¹⁴  he got up and went to his father. But while he was still a long way from home ¹⁵  his father saw him, and his heart went out to him; ¹⁶  he ran and hugged ¹⁷  his son ¹⁸  and kissed him.

Lukas 16:28

16:28 (for I have five brothers) to warn ¹⁹  them so that they don’t come ²⁰  into this place of torment.’

Lukas 21:7

21:7 So ²¹  they asked him, ²²  “Teacher, when will these things ²³  happen? And what will be the sign that ²⁴  these things are about to take place?”

Lukas 21:24

21:24 They ²⁵  will fall by the edge ²⁶  of the sword and be led away as captives ²⁷  among all nations. Jerusalem ²⁸  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ²⁹ 

Lukas 22:44

22:44 And in his anguish ³⁰  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ³¹ 

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ³²  deserving death. ³³ 

[12:20]  ¹ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ² tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ³ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[13:4]  ⁴ 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]  ⁵ 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]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:12]  ⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁹ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ¹⁰ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ¹² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹³ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[15:20]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ¹⁵ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹⁶ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ¹⁷ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ¹⁸ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[16:28]  ¹⁹ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ²⁰ tn Grk “lest they also come.”

[21:7]  ²¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

[21:7]  ²² tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[21:7]  ²³ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[21:7]  ²⁴ tn Grk “when.”

[21:24]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²⁶ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ²⁷ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ²⁸ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²⁹ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[22:44]  ³⁰ tn Grk “And being in anguish.”

[22:44]  ³¹ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[23:15]  ³² sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ³³ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.