Lukas 3:8

3:8 Therefore produce ¹  fruit ²  that proves your repentance, and don’t begin to say ³  to yourselves, ‘We have Abraham as our father.’ ⁴  For I tell you that God can raise up children for Abraham from these stones! ⁵ 

Lukas 3:17

3:17 His winnowing fork ⁶  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁷  but the chaff he will burn up with inextinguishable fire.” ⁸ 

Lukas 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ⁹  when the sky ¹⁰  was shut up three and a half years, and ¹¹  there was a great famine over all the land.

Lukas 4:38

4:38 After Jesus left ¹²  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ¹³  to help her. ¹⁴ 

Lukas 5:19

5:19 But ¹⁵  since they found ¹⁶  no way to carry him in because of the crowd, they went up on the roof ¹⁷  and let him down on the stretcher ¹⁸  through the roof tiles ¹⁹  right ²⁰  in front of Jesus. ²¹ 

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ²²  your reward is great in heaven. For their ancestors ²³  did the same things to the prophets. ²⁴ 

Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ²⁵  will be poured ²⁶  into your lap. For the measure you use will be the measure you receive.” ²⁷ 

Lukas 6:45

6:45 The good person out of the good treasury of his ²⁸  heart ²⁹  produces good, and the evil person out of his evil treasury ³⁰  produces evil, for his mouth speaks ³¹  from what fills ³²  his heart.

Lukas 7:9

7:9 When Jesus heard this, he was amazed ³³  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ³⁴ 

Lukas 7:19

7:19 and sent them to Jesus ³⁵  to ask, ³⁶  “Are you the one who is to come, ³⁷  or should we look for another?”

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ³⁸  he said to himself, “If this man were a prophet, ³⁹  he would know who and what kind of woman ⁴⁰  this is who is touching him, that she is a sinner.”

Lukas 8:10

8:10 He ⁴¹  said, “You have been given ⁴²  the opportunity to know ⁴³  the secrets ⁴⁴  of the kingdom of God, ⁴⁵  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁴⁶ 

Lukas 8:12

8:12 Those along the path are the ones who have heard; then the devil ⁴⁷  comes and takes away the word ⁴⁸  from their hearts, so that they may not believe ⁴⁹  and be saved.

Lukas 8:37

8:37 Then ⁵⁰  all the people of the Gerasenes ⁵¹  and the surrounding region ⁵²  asked Jesus ⁵³  to leave them alone, ⁵⁴  for they were seized with great fear. ⁵⁵  So ⁵⁶  he got into the boat and left. ⁵⁷ 

Lukas 9:62

9:62 Jesus ⁵⁸  said to him, “No one who puts his ⁵⁹  hand to the plow and looks back ⁶⁰  is fit for the kingdom of God.” ⁶¹ 

Lukas 10:7

10:7 Stay ⁶²  in that same house, eating and drinking what they give you, ⁶³  for the worker deserves his pay. ⁶⁴  Do not move around from house to house.

Lukas 10:11

10:11 ‘Even the dust of your town ⁶⁵  that clings to our feet we wipe off ⁶⁶  against you. ⁶⁷  Nevertheless know this: The kingdom of God has come.’ ⁶⁸ 

Lukas 11:7-8

11:7 Then ⁶⁹  he will reply ⁷⁰  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁷¹  I cannot get up and give you anything.’ ⁷²  11:8 I tell you, even though the man inside ⁷³  will not get up and give him anything because he is his friend, yet because of the first man’s ⁷⁴  sheer persistence ⁷⁵  he will get up and give him whatever he needs.

Lukas 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ⁷⁶  goes out of a person, ⁷⁷  it passes through waterless places ⁷⁸  looking for rest but ⁷⁹  not finding any. Then ⁸⁰  it says, ‘I will return to the home I left.’ ⁸¹ 

Lukas 11:27

11:27 As ⁸²  he said these things, a woman in the crowd spoke out ⁸³  to him, “Blessed is the womb ⁸⁴  that bore you and the breasts at which you nursed!” ⁸⁵ 

Lukas 11:29

The Sign of Jonah

11:29 As ⁸⁶  the crowds were increasing, Jesus ⁸⁷  began to say, “This generation is a wicked generation; it looks for a sign, ⁸⁸  but no sign will be given to it except the sign of Jonah. ⁸⁹ 

Lukas 12:3

12:3 So then ⁹⁰  whatever you have said in the dark will be heard in the light, and what you have whispered ⁹¹  in private rooms ⁹²  will be proclaimed from the housetops. ⁹³ 

Lukas 12:8

12:8 “I ⁹⁴  tell you, whoever acknowledges ⁹⁵  me before men, ⁹⁶  the Son of Man will also acknowledge ⁹⁷  before God’s angels.

Lukas 12:15

12:15 Then ⁹⁸  he said to them, “Watch out and guard yourself from ⁹⁹  all types of greed, ¹⁰⁰  because one’s life does not consist in the abundance of his possessions.”

Lukas 12:24

12:24 Consider the ravens: ¹⁰¹  They do not sow or reap, they have no storeroom or barn, yet God feeds ¹⁰²  them. How much more valuable are you than the birds!

Lukas 12:33

12:33 Sell your possessions ¹⁰³  and give to the poor. ¹⁰⁴  Provide yourselves purses that do not wear out – a treasure in heaven ¹⁰⁵  that never decreases, ¹⁰⁶  where no thief approaches and no moth ¹⁰⁷  destroys.

Lukas 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ¹⁰⁸  was coming, he would not have let ¹⁰⁹  his house be broken into.

Lukas 12:42

12:42 The Lord replied, ¹¹⁰  “Who then is the faithful and wise manager, ¹¹¹  whom the master puts in charge of his household servants, ¹¹²  to give them their allowance of food at the proper time?

Lukas 12:48

12:48 But the one who did not know his master’s will ¹¹³  and did things worthy of punishment ¹¹⁴  will receive a light beating. ¹¹⁵  From everyone who has been given much, much will be required, ¹¹⁶  and from the one who has been entrusted with much, ¹¹⁷  even more will be asked. ¹¹⁸ 

Lukas 13:4

13:4 Or those eighteen who were killed ¹¹⁹  when the tower in Siloam fell on them, ¹²⁰  do you think they were worse offenders than all the others who live in Jerusalem? ¹²¹ 

Lukas 13:16

13:16 Then ¹²²  shouldn’t ¹²³  this woman, a daughter of Abraham whom Satan ¹²⁴  bound for eighteen long ¹²⁵  years, be released from this imprisonment ¹²⁶  on the Sabbath day?”

Lukas 15:21

15:21 Then ¹²⁷  his son said to him, ‘Father, I have sinned against heaven ¹²⁸  and against you; I am no longer worthy to be called your son.’ ¹²⁹ 

Lukas 15:27

15:27 The slave replied, ¹³⁰  ‘Your brother has returned, and your father has killed the fattened calf ¹³¹  because he got his son ¹³²  back safe and sound.’

Lukas 16:2

16:2 So ¹³³  he called the manager ¹³⁴  in and said to him, ‘What is this I hear about you? ¹³⁵  Turn in the account of your administration, ¹³⁶  because you can no longer be my manager.’

Lukas 16:7-8

16:7 Then he said to another, ‘And how much do you owe?’ The second man ¹³⁷  replied, ‘A hundred measures ¹³⁸  of wheat.’ The manager ¹³⁹  said to him, ‘Take your bill, and write eighty.’ ¹⁴⁰  16:8 The ¹⁴¹  master commended the dishonest ¹⁴²  manager because he acted shrewdly. ¹⁴³  For the people ¹⁴⁴  of this world are more shrewd in dealing with their contemporaries ¹⁴⁵  than the people ¹⁴⁶  of light.

Lukas 16:15

16:15 But ¹⁴⁷  Jesus ¹⁴⁸  said to them, “You are the ones who justify yourselves in men’s eyes, ¹⁴⁹  but God knows your hearts. For what is highly prized ¹⁵⁰  among men is utterly detestable ¹⁵¹  in God’s sight.

Lukas 16:25

16:25 But Abraham said, ‘Child, ¹⁵²  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ¹⁵³ 

Lukas 17:20

The Coming of the Kingdom

17:20 Now at one point ¹⁵⁴  the Pharisees ¹⁵⁵  asked Jesus ¹⁵⁶  when the kingdom of God ¹⁵⁷  was coming, so he answered, “The kingdom of God is not coming with signs ¹⁵⁸  to be observed,

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ¹⁵⁹  ‘God, I thank ¹⁶⁰  you that I am not like other people: ¹⁶¹  extortionists, ¹⁶²  unrighteous people, ¹⁶³  adulterers – or even like this tax collector. ¹⁶⁴ 

Lukas 18:16

18:16 But Jesus called for the children, ¹⁶⁵  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ¹⁶⁶  belongs to such as these. ¹⁶⁷ 

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ¹⁶⁸  Jesus ¹⁶⁹  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ¹⁷⁰  and everything that is written about the Son of Man by the prophets will be accomplished. ¹⁷¹ 

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ¹⁷²  and said to him, “Zacchaeus, come down quickly, ¹⁷³  because I must ¹⁷⁴  stay at your house today.” ¹⁷⁵ 

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ¹⁷⁶  to the poor, and if ¹⁷⁷  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ¹⁷⁸  proceeded to tell a parable, because he was near to Jerusalem, ¹⁷⁹  and because they thought ¹⁸⁰  that the kingdom of God ¹⁸¹  was going to ¹⁸²  appear immediately.

Lukas 19:22

19:22 The king ¹⁸³  said to him, ‘I will judge you by your own words, ¹⁸⁴  you wicked slave! ¹⁸⁵  So you knew, did you, that I was a severe ¹⁸⁶  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Lukas 19:30

19:30 telling them, ¹⁸⁷  “Go to the village ahead of you. ¹⁸⁸  When ¹⁸⁹  you enter it, you will find a colt tied there that has never been ridden. ¹⁹⁰  Untie it and bring it here.

Lukas 20:2

20:2 and said to him, ¹⁹¹  “Tell us: By what authority ¹⁹²  are you doing these things? ¹⁹³  Or who it is who gave you this authority?”

Lukas 21:8

21:8 He ¹⁹⁴  said, “Watch out ¹⁹⁵  that you are not misled. For many will come in my name, saying, ‘I am he,’ ¹⁹⁶  and, ‘The time is near.’ Do not follow them!

Lukas 22:11

22:11 and tell the owner of the house, ¹⁹⁷  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ¹⁹⁸  you did not arrest me. ¹⁹⁹  But this is your hour, ²⁰⁰  and that of the power ²⁰¹  of darkness!”

Lukas 23:8

23:8 When ²⁰²  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ²⁰³  some miraculous sign. ²⁰⁴ 

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ²⁰⁵  the people. When I examined him before you, I ²⁰⁶  did not find this man guilty ²⁰⁷  of anything you accused him of doing.

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ²⁰⁸  “Are you the only visitor to Jerusalem who doesn’t know ²⁰⁹  the things that have happened there ²¹⁰  in these days?”

Lukas 24:21

24:21 But we had hoped ²¹¹  that he was the one who was going to redeem ²¹²  Israel. Not only this, but it is now the third day since these things happened.

Lukas 24:49

24:49 And look, I am sending you ²¹³  what my Father promised. ²¹⁴  But stay in the city ²¹⁵  until you have been clothed with power ²¹⁶  from on high.”

[3:8]  ¹ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ² tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ³ tn In other words, “do not even begin to think this.”

[3:8]  ⁴ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ⁵ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[3:17]  ⁶ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁷ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁸ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[4:25]  ⁹ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ¹⁰ tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ¹¹ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[4:38]  ¹² tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ¹⁴ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[5:19]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ¹⁶ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ¹⁷ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ¹⁸ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ¹⁹ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ²⁰ tn Grk “in the midst.”

[5:19]  ²¹ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[6:23]  ²² tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ²³ tn Or “forefathers”; Grk “fathers.”

[6:23]  ²⁴ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:38]  ²⁵ 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.

[6:38]  ²⁶ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ²⁷ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[6:45]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ³¹ 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]  ³² tn Grk “for out of the abundance of the heart his mouth speaks.”

[7:9]  ³³ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ³⁴ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:19]  ³⁵ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ³⁶ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ³⁷ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:39]  ³⁸ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ³⁹ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁴⁰ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:10]  ⁴¹ tn Here δέ (de) has not been translated.

[8:10]  ⁴² tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ⁴³ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ⁴⁴ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ⁴⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:10]  ⁴⁶ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:12]  ⁴⁷ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ⁴⁸ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ⁴⁹ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:37]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ⁵¹ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ⁵² tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ⁵³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ⁵⁴ tn Or “to depart from them.”

[8:37]  ⁵⁵ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ⁵⁶ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ⁵⁷ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[9:62]  ⁵⁸ tn Here δέ (de) has not been translated.

[9:62]  ⁵⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ⁶⁰ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ⁶¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:7]  ⁶² tn Here δέ (de) has not been translated.

[10:7]  ⁶³ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ⁶⁴ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:11]  ⁶⁵ tn Or “city.”

[10:11]  ⁶⁶ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁶⁷ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁶⁸ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[11:7]  ⁶⁹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ⁷⁰ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ⁷¹ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ⁷² tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:8]  ⁷³ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ⁷⁴ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ⁷⁵ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[11:24]  ⁷⁶ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ⁷⁷ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ⁷⁸ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ⁷⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ⁸⁰ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ⁸¹ tn Grk “I will return to my house from which I came.”

[11:27]  ⁸² tn Grk “And it happened that as.” 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 δέ (de) has not been translated.

[11:27]  ⁸³ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ⁸⁴ tn For this term see L&N 8.69.

[11:27]  ⁸⁵ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:29]  ⁸⁶ tn Here δέ (de) has not been translated.

[11:29]  ⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ⁸⁸ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ⁸⁹ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[12:3]  ⁹⁰ 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]  ⁹¹ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ⁹² 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]  ⁹³ 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.

[12:8]  ⁹⁴ tn Here δέ (de) has not been translated.

[12:8]  ⁹⁵ tn Or “confesses.”

[12:8]  ⁹⁶ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ⁹⁷ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[12:15]  ⁹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ⁹⁹ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ¹⁰⁰ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[12:24]  ¹⁰¹ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ¹⁰² tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[12:33]  ¹⁰³ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ¹⁰⁴ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ¹⁰⁵ tn Grk “in the heavens.”

[12:33]  ¹⁰⁶ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ¹⁰⁷ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[12:39]  ¹⁰⁸ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ¹⁰⁹ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[12:42]  ¹¹⁰ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ¹¹¹ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ¹¹² tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:48]  ¹¹³ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ¹¹⁴ tn Grk “blows.”

[12:48]  ¹¹⁵ tn Grk “will receive few (blows).”

[12:48]  ¹¹⁶ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ¹¹⁷ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ¹¹⁸ tn Grk “they will ask even more.”

[13:4]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:16]  ¹²² tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹²³ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹²⁴ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹²⁵ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹²⁶ tn Or “bondage”; Grk “bond.”

[15:21]  ¹²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ¹²⁸ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ¹²⁹ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:27]  ¹³⁰ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ¹³¹ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ¹³² tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[16:2]  ¹³³ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ¹³⁴ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ¹³⁵ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ¹³⁶ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:7]  ¹³⁷ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ¹³⁸ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ¹³⁹ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ¹⁴⁰ sn The percentage of reduction may not be as great because of the change in material.

[16:8]  ¹⁴¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ¹⁴² sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ¹⁴³ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ¹⁴⁴ tn Grk “sons” (an idiom).

[16:8]  ¹⁴⁵ tn Grk “with their own generation.”

[16:8]  ¹⁴⁶ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[16:15]  ¹⁴⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ¹⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ¹⁴⁹ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹⁵⁰ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹⁵¹ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:25]  ¹⁵² tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹⁵³ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[17:20]  ¹⁵⁴ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ¹⁵⁵ sn See the note on Pharisees in 5:17.

[17:20]  ¹⁵⁶ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ¹⁵⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[17:20]  ¹⁵⁸ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[18:11]  ¹⁵⁹ 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]  ¹⁶⁰ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹⁶¹ 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]  ¹⁶² tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹⁶³ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹⁶⁴ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:16]  ¹⁶⁵ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ¹⁶⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16]  ¹⁶⁷ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[18:31]  ¹⁶⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ¹⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ¹⁷⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ¹⁷¹ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[19:5]  ¹⁷² tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ¹⁷³ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ¹⁷⁴ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ¹⁷⁵ sn On today here and in v. 9, see the note on today in 2:11.

[19:8]  ¹⁷⁶ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ¹⁷⁷ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:11]  ¹⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ¹⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ¹⁸⁰ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ¹⁸¹ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ¹⁸² tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:22]  ¹⁸³ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ¹⁸⁴ tn Grk “out of your own mouth” (an idiom).

[19:22]  ¹⁸⁵ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ¹⁸⁶ tn Or “exacting,” “harsh,” “hard.”

[19:30]  ¹⁸⁷ tn Grk “saying.”

[19:30]  ¹⁸⁸ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ¹⁸⁹ 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.

[19:30]  ¹⁹⁰ tn Grk “a colt tied there on which no one of men has ever sat.”

[20:2]  ¹⁹¹ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ¹⁹² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ¹⁹³ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[21:8]  ¹⁹⁴ tn Here δέ (de) has not been translated.

[21:8]  ¹⁹⁵ tn Or “Be on guard.”

[21:8]  ¹⁹⁶ tn That is, “I am the Messiah.”

[22:11]  ¹⁹⁷ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[22:53]  ¹⁹⁸ tn Grk “in the temple.”

[22:53]  ¹⁹⁹ tn Grk “lay hands on me.”

[22:53]  ²⁰⁰ tn Or “your time.”

[22:53]  ²⁰¹ tn Or “authority,” “domain.”

[23:8]  ²⁰² tn Here δέ (de) has not been translated.

[23:8]  ²⁰³ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ²⁰⁴ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).

[23:14]  ²⁰⁵ tn This term also appears in v. 2.

[23:14]  ²⁰⁶ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²⁰⁷ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:18]  ²⁰⁸ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ²⁰⁹ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ²¹⁰ tn Grk “in it” (referring to the city of Jerusalem).

[24:21]  ²¹¹ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ²¹² sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:49]  ²¹³ tn Grk “sending on you.”

[24:49]  ²¹⁴ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ²¹⁵ sn The city refers to Jerusalem.

[24:49]  ²¹⁶ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).