Lukas 1:15

1:15 for he will be great in the sight of ¹  the Lord. He ²  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ³ 

Lukas 1:17

1:17 And he will go as forerunner before the Lord ⁴  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ⁵  to make ready for the Lord a people prepared for him.”

Lukas 1:36

1:36 “And look, ⁶  your relative ⁷  Elizabeth has also become pregnant with ⁸  a son in her old age – although she was called barren, she is now in her sixth month! ⁹ 

Lukas 1:42

1:42 She ¹⁰  exclaimed with a loud voice, ¹¹  “Blessed are you among women, ¹²  and blessed is the child ¹³  in your womb!

Lukas 1:58

1:58 Her ¹⁴  neighbors and relatives heard that the Lord had shown ¹⁵  great mercy to her, and they rejoiced ¹⁶  with her.

Lukas 2:20

2:20 So ¹⁷  the shepherds returned, glorifying and praising ¹⁸  God for all they had heard and seen; everything was just as they had been told. ¹⁹ 

Lukas 2:37

2:37 She had lived as a widow since then for eighty-four years. ²⁰  She never left the temple, worshiping with fasting and prayer night and day. ²¹ 

Lukas 2:46

2:46 After ²²  three days ²³  they found him in the temple courts, ²⁴  sitting among the teachers, ²⁵  listening to them and asking them questions.

Lukas 5:18

5:18 Just then ²⁶  some men showed up, carrying a paralyzed man ²⁷  on a stretcher. ²⁸  They ²⁹  were trying to bring him in and place him before Jesus. ³⁰ 

Lukas 5:26-27

5:26 Then ³¹  astonishment ³²  seized them all, and they glorified ³³  God. They were filled with awe, ³⁴  saying, “We have seen incredible ³⁵  things ³⁶  today.” ³⁷ 

The Call of Levi; Eating with Sinners

5:27 After ³⁸  this, Jesus ³⁹  went out and saw a tax collector ⁴⁰  named Levi ⁴¹  sitting at the tax booth. ⁴²  “Follow me,” ⁴³  he said to him.

Lukas 5:29

5:29 Then ⁴⁴  Levi gave a great banquet ⁴⁵  in his house for Jesus, ⁴⁶  and there was a large crowd of tax collectors and others sitting ⁴⁷  at the table with them.

Lukas 6:13

6:13 When ⁴⁸  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ⁴⁹ 

Lukas 6:29

6:29 To the person who strikes you on the cheek, ⁵⁰  offer the other as well, ⁵¹  and from the person who takes away your coat, ⁵²  do not withhold your tunic ⁵³  either. ⁵⁴ 

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ⁵⁵  afterward ⁵⁶  Jesus ⁵⁷  went to a town ⁵⁸  called Nain, and his disciples and a large crowd went with him.

Lukas 7:21

7:21 At that very time ⁵⁹  Jesus ⁶⁰  cured many people of diseases, sicknesses, ⁶¹  and evil spirits, and granted ⁶²  sight to many who were blind.

Lukas 8:3

8:3 and Joanna the wife of Cuza ⁶³  (Herod’s ⁶⁴  household manager), ⁶⁵  Susanna, and many others who provided for them ⁶⁶  out of their own resources.

Lukas 9:36

9:36 After ⁶⁷  the voice had spoken, Jesus was found alone. So ⁶⁸  they kept silent and told no one ⁶⁹  at that time ⁷⁰  anything of what they had seen.

Lukas 11:4-5

11:4 and forgive us our sins,

for we also forgive everyone who sins ⁷¹  against us.

And do not lead us into temptation.” ⁷² 

11:5 Then ⁷³  he said to them, “Suppose one of you ⁷⁴  has a friend, and you go to him ⁷⁵  at midnight and say to him, ‘Friend, lend me three loaves of bread, ⁷⁶ 

Lukas 11:9

11:9 “So ⁷⁷  I tell you: Ask, ⁷⁸  and it will be given to you; seek, and you will find; knock, and the door ⁷⁹  will be opened for you.

Lukas 13:11

13:11 and a woman was there ⁸⁰  who had been disabled by a spirit ⁸¹  for eighteen years. She ⁸²  was bent over and could not straighten herself up completely. ⁸³ 

Lukas 14:9

14:9 So ⁸⁴  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ⁸⁵  you will begin to move to the least important ⁸⁶  place.

Lukas 14:23

14:23 So ⁸⁷  the master said to his ⁸⁸  slave, ‘Go out to the highways ⁸⁹  and country roads ⁹⁰  and urge ⁹¹  people ⁹²  to come in, so that my house will be filled. ⁹³ 

Lukas 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ⁹⁴  So ⁹⁵  they began to celebrate.

Lukas 16:10

16:10 “The one who is faithful in a very little ⁹⁶  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much.

Lukas 16:22

16:22 “Now ⁹⁷  the poor man died and was carried by the angels to Abraham’s side. ⁹⁸  The ⁹⁹  rich man also died and was buried. ¹⁰⁰ 

Lukas 18:34

18:34 But ¹⁰¹  the twelve ¹⁰²  understood none of these things. This ¹⁰³  saying was hidden from them, and they did not grasp ¹⁰⁴  what Jesus meant. ¹⁰⁵ 

Lukas 18:43

18:43 And immediately he regained ¹⁰⁶  his sight and followed Jesus, ¹⁰⁷  praising ¹⁰⁸  God. When ¹⁰⁹  all the people saw it, they too ¹¹⁰  gave praise to God.

Lukas 19:43

19:43 For the days will come upon you when your enemies will build ¹¹¹  an embankment ¹¹²  against you and surround you and close in on you from every side.

Lukas 19:47

19:47 Jesus ¹¹³  was teaching daily in the temple courts. The chief priests and the experts in the law ¹¹⁴  and the prominent leaders among the people were seeking to assassinate ¹¹⁵  him,

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ¹¹⁶  in the passage about the bush, ¹¹⁷  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ¹¹⁸ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ¹¹⁹  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ¹²⁰ 

Lukas 22:35

22:35 Then ¹²¹  Jesus ¹²²  said to them, “When I sent you out with no money bag, ¹²³  or traveler’s bag, ¹²⁴  or sandals, you didn’t lack ¹²⁵  anything, did you?” They replied, ¹²⁶  “Nothing.”

Lukas 22:52

22:52 Then ¹²⁷  Jesus said to the chief priests, the officers of the temple guard, ¹²⁸  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ¹²⁹ 

Lukas 22:59

22:59 And after about an hour still another insisted, ¹³⁰  “Certainly this man was with him, because he too is a Galilean.” ¹³¹ 

Lukas 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ¹³²  Then ¹³³  they led Jesus ¹³⁴  away to their council ¹³⁵ 

Lukas 24:10

24:10 Now it was Mary Magdalene, ¹³⁶  Joanna, ¹³⁷  Mary the mother of James, and the other women with them who told these things to the apostles.

Lukas 24:29

24:29 but they urged him, ¹³⁸  “Stay with us, because it is getting toward evening and the day is almost done.” So ¹³⁹  he went in to stay with them.

Lukas 24:33

24:33 So ¹⁴⁰  they got up that very hour and returned to Jerusalem. ¹⁴¹  They ¹⁴²  found the eleven and those with them gathered together

[1:15]  ¹ tn Grk “before.”

[1:15]  ² tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ³ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[1:17]  ⁴ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ⁵ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:36]  ⁶ tn Grk “behold.”

[1:36]  ⁷ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ⁸ tn Or “has conceived.”

[1:36]  ⁹ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:42]  ¹⁰ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:42]  ¹¹ tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

[1:42]  ¹² sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

[1:42]  ¹³ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[1:58]  ¹⁴ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ¹⁵ tn Grk “had magnified his mercy with her.”

[1:58]  ¹⁶ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[2:20]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ¹⁸ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ¹⁹ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:20]  sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

[2:37]  ²⁰ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ²¹ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:46]  ²² tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ²³ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ²⁴ tn Grk “the temple.”

[2:46]  ²⁵ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[5:18]  ²⁶ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ²⁷ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ²⁸ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ²⁹ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:26]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ³² tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ³³ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ³⁴ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ³⁵ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ³⁶ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ³⁷ sn See the note on today in 2:11.

[5:27]  ³⁸ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ³⁹ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ⁴⁰ sn See the note on tax collectors in 3:12.

[5:27]  ⁴¹ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ⁴² tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[5:27]  ⁴³ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:29]  ⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ⁴⁵ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ⁴⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁴⁷ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[6:13]  ⁴⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ⁴⁹ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[6:29]  ⁵⁰ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ⁵¹ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ⁵² tn Or “cloak.”

[6:29]  ⁵³ tn See the note on the word “tunics” in 3:11.

[6:29]  ⁵⁴ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[7:11]  ⁵⁵ tn Grk “And it happened that soon.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[7:11]  ⁵⁶ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ⁵⁸ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:21]  ⁵⁹ tn Grk “In that hour.”

[7:21]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ⁶¹ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ⁶² tn Or “and bestowed (sight) on.”

[8:3]  ⁶³ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ⁶⁴ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ⁶⁵ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ⁶⁶ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[9:36]  ⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ⁶⁸ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ⁶⁹ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ⁷⁰ tn Grk “in those days.”

[11:4]  ⁷¹ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ⁷² tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:4]  tn Or “into a time of testing.”

[11:4]  sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

[11:5]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ⁷⁴ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ⁷⁵ tn Grk “he will go to him.”

[11:5]  ⁷⁶ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:9]  ⁷⁷ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ⁷⁸ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ⁷⁹ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[13:11]  ⁸⁰ tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[13:11]  ⁸¹ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ⁸² tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ⁸³ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[14:9]  ⁸⁴ 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.

[14:9]  ⁸⁵ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ⁸⁶ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:23]  ⁸⁷ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ⁸⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ⁸⁹ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ⁹⁰ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ⁹¹ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ⁹² tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ⁹³ sn So that my house will be filled. God will bless many people.

[15:24]  ⁹⁴ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ⁹⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[16:10]  ⁹⁶ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[16:22]  ⁹⁷ tn Grk “Now it happened that the.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:22]  ⁹⁸ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ⁹⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ¹⁰⁰ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[18:34]  ¹⁰¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ¹⁰² tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ¹⁰³ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ¹⁰⁴ 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.

[18:34]  ¹⁰⁵ 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.

[18:43]  ¹⁰⁶ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹⁰⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹⁰⁸ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ¹⁰⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹¹⁰ tn The word “too” has been supplied for stylistic reasons.

[19:43]  ¹¹¹ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ¹¹² sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:47]  ¹¹³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ¹¹⁴ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹¹⁵ tn Grk “to destroy.”

[19:47]  sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

[20:37]  ¹¹⁶ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ¹¹⁷ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ¹¹⁸ sn A quotation from Exod 3:6.

[21:34]  ¹¹⁹ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ¹²⁰ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[22:35]  ¹²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ¹²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ¹²³ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ¹²⁴ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ¹²⁵ 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.

[22:35]  ¹²⁶ tn Grk “said.”

[22:52]  ¹²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ¹²⁸ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ¹²⁹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[22:59]  ¹³⁰ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ¹³¹ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[22:66]  ¹³² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ¹³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ¹³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ¹³⁵ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[24:10]  ¹³⁶ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ¹³⁷ sn On Joanna see Luke 8:1-3.

[24:29]  ¹³⁸ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ¹³⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:33]  ¹⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ¹⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ¹⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.