Lukas 22:17

22:17 Then ¹  he took a cup, ²  and after giving thanks he said, “Take this and divide it among yourselves.

Lukas 11:54

11:54 plotting against ³  him, to catch ⁴  him in something he might say.

Lukas 17:16

17:16 He ⁵  fell with his face to the ground ⁶  at Jesus’ feet and thanked him. ⁷  (Now ⁸  he was a Samaritan.) ⁹ 

Lukas 22:19

22:19 Then ¹⁰  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ¹¹  which is given for you. ¹²  Do this in remembrance of me.”

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ¹³  ‘God, I thank ¹⁴  you that I am not like other people: ¹⁵  extortionists, ¹⁶  unrighteous people, ¹⁷  adulterers – or even like this tax collector. ¹⁸ 

Lukas 24:30

24:30 When ¹⁹  he had taken his place at the table ²⁰  with them, he took the bread, blessed and broke it, ²¹  and gave it to them.

Lukas 22:65

22:65 They also said many other things against him, reviling ²²  him.

Lukas 9:16

9:16 Then ²³  he took the five loaves and the two fish, and looking up to heaven he gave thanks ²⁴  and broke them. He gave them to the disciples to set before the crowd.

Lukas 18:43

18:43 And immediately he regained ²⁵  his sight and followed Jesus, ²⁶  praising ²⁷  God. When ²⁸  all the people saw it, they too ²⁹  gave praise to God.

Lukas 7:7

7:7 That is why ³⁰  I did not presume ³¹  to come to you. Instead, say the word, and my servant must be healed. ³² 

Lukas 12:3

12:3 So then ³³  whatever you have said in the dark will be heard in the light, and what you have whispered ³⁴  in private rooms ³⁵  will be proclaimed from the housetops. ³⁶ 

Lukas 24:53

24:53 and were continually in the temple courts ³⁷  blessing ³⁸  God. ³⁹ 

Lukas 15:3

15:3 So ⁴⁰  Jesus ⁴¹  told them ⁴²  this parable: ⁴³ 

Lukas 12:16

12:16 He then ⁴⁴  told them a parable: ⁴⁵  “The land of a certain rich man produced ⁴⁶  an abundant crop,

Lukas 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ⁴⁷  also told this parable to some who were confident that they were righteous and looked down ⁴⁸  on everyone else.

Lukas 21:29

The Parable of the Fig Tree

21:29 Then ⁴⁹  he told them a parable: “Look at the fig tree and all the other trees. ⁵⁰ 

Lukas 10:21

10:21 On that same occasion ⁵¹  Jesus ⁵²  rejoiced ⁵³  in the Holy Spirit and said, “I praise ⁵⁴  you, Father, Lord ⁵⁵  of heaven and earth, because ⁵⁶  you have hidden these things from the wise ⁵⁷  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ⁵⁸ 

Lukas 9:45

9:45 But they did not understand this statement; its meaning ⁵⁹  had been concealed ⁶⁰  from them, so that they could not grasp it. Yet ⁶¹  they were afraid to ask him about this statement.

Lukas 14:7

On Seeking Seats of Honor

14:7 Then ⁶²  when Jesus ⁶³  noticed how the guests ⁶⁴  chose the places of honor, ⁶⁵  he told them a parable. He said to them,

Lukas 20:26

20:26 Thus ⁶⁶  they were unable in the presence of the people to trap ⁶⁷  him with his own words. ⁶⁸  And stunned ⁶⁹  by his answer, they fell silent.

Lukas 17:9

17:9 He won’t thank the slave because he did what he was told, ⁷⁰  will he? ⁷¹ 

Lukas 4:22

4:22 All ⁷²  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ⁷³  said, “Isn’t this ⁷⁴  Joseph’s son?”

Lukas 20:9

The Parable of the Tenants

20:9 Then ⁷⁵  he began to tell the people this parable: “A man ⁷⁶  planted a vineyard, ⁷⁷  leased it to tenant farmers, ⁷⁸  and went on a journey for a long time.

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ⁷⁹  they watched him carefully and sent spies who pretended to be sincere. ⁸⁰  They wanted to take advantage of what he might say ⁸¹  so that they could deliver him up to the authority and jurisdiction ⁸²  of the governor.

Lukas 7:1

Healing the Centurion’s Slave

7:1 After Jesus ⁸³  had finished teaching all this to the people, ⁸⁴  he entered Capernaum. ⁸⁵ 

Lukas 2:38

2:38 At that moment, ⁸⁶  she came up to them ⁸⁷  and began to give thanks to God and to speak ⁸⁸  about the child ⁸⁹  to all who were waiting for the redemption of Jerusalem. ⁹⁰ 

Lukas 1:73

1:73 the oath ⁹¹  that he swore to our ancestor ⁹²  Abraham.

This oath grants ⁹³ 

Lukas 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ⁹⁴  Won’t they both fall ⁹⁵  into a pit?

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ⁹⁶  Jesus ⁹⁷  told this parable: “A man had a fig tree ⁹⁸  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ⁹⁹  Jesus ¹⁰⁰  told them a parable to show them they should always ¹⁰¹  pray and not lose heart. ¹⁰² 

Lukas 18:34

18:34 But ¹⁰³  the twelve ¹⁰⁴  understood none of these things. This ¹⁰⁵  saying was hidden from them, and they did not grasp ¹⁰⁶  what Jesus meant. ¹⁰⁷ 

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ¹⁰⁸  lord,

“Sit at my right hand,

Lukas 20:47

20:47 They ¹⁰⁹  devour ¹¹⁰  widows’ property, ¹¹¹  and as a show make long prayers. They will receive a more severe punishment.”

Lukas 5:36

5:36 He also told them a parable: ¹¹²  “No one tears a patch from a new garment and sews ¹¹³  it on an old garment. If he does, he will have torn ¹¹⁴  the new, and the piece from the new will not match the old. ¹¹⁵ 

Lukas 11:2

11:2 So he said to them, “When you pray, ¹¹⁶  say:

Father, ¹¹⁷  may your name be honored; ¹¹⁸ 

may your kingdom come. ¹¹⁹ 

Lukas 6:45

6:45 The good person out of the good treasury of his ¹²⁰  heart ¹²¹  produces good, and the evil person out of his evil treasury ¹²²  produces evil, for his mouth speaks ¹²³  from what fills ¹²⁴  his heart.

Lukas 10:5

10:5 Whenever ¹²⁵  you enter a house, ¹²⁶  first say, ‘May peace ¹²⁷  be on this house!’

Lukas 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ¹²⁸ 

Lukas 18:26

18:26 Those who heard this said, “Then ¹²⁹  who can be saved?” ¹³⁰ 

Lukas 5:23

5:23 Which is easier, ¹³¹  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 22:60

22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, ¹³²  while he was still speaking, a rooster crowed. ¹³³ 

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ¹³⁴  himself stood among them and said to them, “Peace be with you.” ¹³⁵ 

Lukas 10:6

10:6 And if a peace-loving person ¹³⁶  is there, your peace will remain on him, but if not, it will return to you. ¹³⁷ 

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ¹³⁸  in the synagogues ¹³⁹  and elaborate greetings ¹⁴⁰  in the marketplaces!

Lukas 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ¹⁴¹  will not be forgiven. ¹⁴² 

Lukas 17:7

17:7 “Would any one of you say ¹⁴³  to your slave ¹⁴⁴  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ¹⁴⁵ 

Lukas 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ¹⁴⁶  we have only done what was our duty.’” ¹⁴⁷ 

Lukas 18:20

18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” ¹⁴⁸ 

Lukas 19:37

19:37 As he approached the road leading down from ¹⁴⁹  the Mount of Olives, ¹⁵⁰  the whole crowd of his ¹⁵¹  disciples began to rejoice ¹⁵²  and praise ¹⁵³  God with a loud voice for all the mighty works ¹⁵⁴  they had seen: ¹⁵⁵ 

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ¹⁵⁶  And after he said this he breathed his last.

Lukas 19:22

19:22 The king ¹⁵⁷  said to him, ‘I will judge you by your own words, ¹⁵⁸  you wicked slave! ¹⁵⁹  So you knew, did you, that I was a severe ¹⁶⁰  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Lukas 7:6

7:6 So ¹⁶¹  Jesus went with them. When ¹⁶²  he was not far from the house, the centurion ¹⁶³  sent friends to say to him, “Lord, do not trouble yourself, ¹⁶⁴  for I am not worthy ¹⁶⁵  to have you come under my roof.

[22:17]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ² sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[11:54]  ³ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ⁴ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[17:16]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁶ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁷ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁸ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁹ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[22:19]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ¹¹ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ¹² sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[18:11]  ¹³ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ¹⁴ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹⁵ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ¹⁶ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹⁷ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹⁸ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[24:30]  ¹⁹ tn Grk “And it happened that when.” 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.

[24:30]  ²⁰ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ²¹ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:65]  ²² tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[9:16]  ²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ²⁴ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[18:43]  ²⁵ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ²⁷ 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]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ²⁹ tn The word “too” has been supplied for stylistic reasons.

[7:7]  ³⁰ tn Or “roof; therefore.”

[7:7]  ³¹ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ³² tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[12:3]  ³³ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ³⁴ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ³⁵ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ³⁶ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[24:53]  ³⁷ tn Grk “in the temple.”

[24:53]  sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.

[24:53]  ³⁸ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ³⁹ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.

[15:3]  ⁴⁰ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ⁴² sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ⁴³ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[12:16]  ⁴⁴ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁴⁵ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁴⁶ tn Or “yielded a plentiful harvest.”

[18:9]  ⁴⁷ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ⁴⁸ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[21:29]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ⁵⁰ tn Grk “all the trees.”

[10:21]  ⁵¹ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ⁵³ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ⁵⁴ tn Or “thank.”

[10:21]  ⁵⁵ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ⁵⁶ tn Or “that.”

[10:21]  ⁵⁷ sn See 1 Cor 1:26-31.

[10:21]  ⁵⁸ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[9:45]  ⁵⁹ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ⁶⁰ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ⁶¹ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:7]  ⁶² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ⁶³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ⁶⁴ tn Grk “those who were invited.”

[14:7]  ⁶⁵ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[20:26]  ⁶⁶ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ⁶⁷ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ⁶⁸ tn Grk “to trap him in a saying.”

[20:26]  ⁶⁹ tn Or “amazed.”

[17:9]  ⁷⁰ tn Grk “did what was commanded.”

[17:9]  ⁷¹ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[4:22]  ⁷² tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁷³ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁷⁴ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[20:9]  ⁷⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ⁷⁶ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ⁷⁷ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ⁷⁸ sn The leasing of land to tenant farmers was common in this period.

[20:20]  ⁷⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ⁸⁰ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ⁸¹ tn Grk “so that they might catch him in some word.”

[20:20]  ⁸² tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[7:1]  ⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ⁸⁴ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ⁸⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[7:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:38]  ⁸⁶ tn Grk “at that very hour.”

[2:38]  ⁸⁷ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ⁸⁸ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁸⁹ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁹⁰ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:73]  ⁹¹ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ⁹² tn Or “forefather”; Grk “father.”

[1:73]  ⁹³ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[6:39]  ⁹⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ⁹⁵ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[13:6]  ⁹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ⁹⁷ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ⁹⁸ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[18:1]  ⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ¹⁰⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ¹⁰¹ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ¹⁰² sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:34]  ¹⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ¹⁰⁴ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ¹⁰⁵ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ¹⁰⁶ 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]  ¹⁰⁷ 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.

[20:42]  ¹⁰⁸ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[20:47]  ¹⁰⁹ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ¹¹⁰ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ¹¹¹ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[5:36]  ¹¹² sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ¹¹³ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ¹¹⁴ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ¹¹⁵ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[11:2]  ¹¹⁶ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ¹¹⁷ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ¹¹⁸ tn Grk “hallowed be your name.”

[11:2]  ¹¹⁹ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[6:45]  ¹²⁰ tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ¹²¹ sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ¹²² tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ¹²³ sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ¹²⁴ tn Grk “for out of the abundance of the heart his mouth speaks.”

[10:5]  ¹²⁵ tn Here δέ (de) has not been translated.

[10:5]  ¹²⁶ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ¹²⁷ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[17:18]  ¹²⁸ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[18:26]  ¹²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26]  ¹³⁰ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[5:23]  ¹³¹ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[22:60]  ¹³² tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:60]  ¹³³ tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

[24:36]  ¹³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ¹³⁵ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[10:6]  ¹³⁶ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹³⁷ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[11:43]  ¹³⁸ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ¹³⁹ sn See the note on synagogues in 4:15.

[11:43]  ¹⁴⁰ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[12:10]  ¹⁴¹ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ¹⁴² tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[17:7]  ¹⁴³ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ¹⁴⁴ tn See the note on the word “slave” in 7:2.

[17:7]  ¹⁴⁵ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[17:10]  ¹⁴⁶ 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”).

[17:10]  ¹⁴⁷ tn Or “we have only done what we were supposed to do.”

[18:20]  ¹⁴⁸ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[19:37]  ¹⁴⁹ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ¹⁵⁰ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹⁵¹ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹⁵² tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ¹⁵³ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹⁵⁴ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹⁵⁵ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[23:46]  ¹⁵⁶ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[19:22]  ¹⁵⁷ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ¹⁵⁸ tn Grk “out of your own mouth” (an idiom).

[19:22]  ¹⁵⁹ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ¹⁶⁰ tn Or “exacting,” “harsh,” “hard.”

[7:6]  ¹⁶¹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹⁶² tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ¹⁶³ sn See the note on the word centurion in 7:2.

[7:6]  ¹⁶⁴ tn Or “do not be bothered.”

[7:6]  ¹⁶⁵ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.