Lukas 3:7

3:7 So John ¹  said to the crowds ²  that came out to be baptized by him, “You offspring of vipers! ³  Who warned you to flee ⁴  from the coming wrath?

Lukas 6:17

The Sermon on the Plain

6:17 Then ⁵  he came down with them and stood on a level place. ⁶  And a large number ⁷  of his disciples had gathered ⁸  along with ⁹  a vast multitude from all over Judea, from ¹⁰  Jerusalem, ¹¹  and from the seacoast of Tyre ¹²  and Sidon. ¹³  They came to hear him and to be healed ¹⁴  of their diseases,

Lukas 6:45

6:45 The good person out of the good treasury of his ¹⁵  heart ¹⁶  produces good, and the evil person out of his evil treasury ¹⁷  produces evil, for his mouth speaks ¹⁸  from what fills ¹⁹  his heart.

Lukas 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ²⁰  the tetrarch ²¹  heard about everything that was happening, and he was thoroughly perplexed, ²²  because some people were saying that John ²³  had been raised from the dead,

Lukas 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ²⁴  them?” ²⁵ 

Lukas 15:20

15:20 So ²⁶  he got up and went to his father. But while he was still a long way from home ²⁷  his father saw him, and his heart went out to him; ²⁸  he ran and hugged ²⁹  his son ³⁰  and kissed him.

Lukas 19:22

19:22 The king ³¹  said to him, ‘I will judge you by your own words, ³²  you wicked slave! ³³  So you knew, did you, that I was a severe ³⁴  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ³⁵  they watched him carefully and sent spies who pretended to be sincere. ³⁶  They wanted to take advantage of what he might say ³⁷  so that they could deliver him up to the authority and jurisdiction ³⁸  of the governor.

[3:7]  ¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ² sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ³ tn Or “snakes.”

[3:7]  ⁴ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[6:17]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ⁶ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ⁷ tn Grk “large crowd.”

[6:17]  ⁸ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ⁹ tn Grk “and.”

[6:17]  ¹⁰ tn Grk “and from,” 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.

[6:17]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ¹² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ¹³ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:17]  ¹⁴ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[6:45]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ¹⁸ 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]  ¹⁹ tn Grk “for out of the abundance of the heart his mouth speaks.”

[9:7]  ²⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ²¹ sn See the note on tetrarch in 3:1.

[9:7]  ²² tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ²³ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[9:54]  ²⁴ tn Or “destroy.”

[9:54]  ²⁵ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[15:20]  ²⁶ 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]  ²⁷ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[19:22]  ³¹ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ³² tn Grk “out of your own mouth” (an idiom).

[19:22]  ³³ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ³⁴ tn Or “exacting,” “harsh,” “hard.”

[20:20]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ³⁶ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ³⁷ tn Grk “so that they might catch him in some word.”

[20:20]  ³⁸ 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).