Lukas 1:42

1:42 She ¹  exclaimed with a loud voice, ²  “Blessed are you among women, ³  and blessed is the child ⁴  in your womb!

Lukas 2:9

2:9 An ⁵  angel of the Lord ⁶  appeared to ⁷  them, and the glory of the Lord shone around them, and they were absolutely terrified. ⁸ 

Lukas 2:13

2:13 Suddenly ⁹  a vast, heavenly army ¹⁰  appeared with the angel, praising God and saying,

Lukas 2:40

2:40 And the child grew and became strong, ¹¹  filled with wisdom, ¹²  and the favor ¹³  of God ¹⁴  was upon him.

Lukas 3:15

3:15 While the people were filled with anticipation ¹⁵  and they all wondered ¹⁶  whether perhaps John ¹⁷  could be the Christ, ¹⁸ 

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ¹⁹  Jesus, in the power of the Spirit, ²⁰  returned to Galilee, and news about him spread ²¹  throughout the surrounding countryside. ²² 

Lukas 4:21

4:21 Then ²³  he began to tell them, “Today ²⁴  this scripture has been fulfilled even as you heard it being read.” ²⁵ 

Lukas 4:24

4:24 And he added, ²⁶  “I tell you the truth, ²⁷  no prophet is acceptable ²⁸  in his hometown.

Lukas 5:1

The Call of the Disciples

5:1 Now ²⁹  Jesus was standing by the Lake of Gennesaret, ³⁰  and the crowd was pressing around him ³¹  to hear the word of God.

Lukas 5:22

5:22 When Jesus perceived ³²  their hostile thoughts, ³³  he said to them, ³⁴  “Why are you raising objections ³⁵  within yourselves?

Lukas 5:34

5:34 So ³⁶  Jesus said to them, “You cannot make the wedding guests ³⁷  fast while the bridegroom ³⁸  is with them, can you? ³⁹ 

Lukas 6:2

6:2 But some of the Pharisees ⁴⁰  said, “Why are you ⁴¹  doing what is against the law ⁴²  on the Sabbath?”

Lukas 7:43

7:43 Simon answered, ⁴³  “I suppose the one who had the bigger debt canceled.” ⁴⁴  Jesus ⁴⁵  said to him, “You have judged rightly.”

Lukas 7:45-46

7:45 You gave me no kiss of greeting, ⁴⁶  but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet ⁴⁷  with perfumed oil.

Lukas 8:30

8:30 Jesus then ⁴⁸  asked him, “What is your name?” He ⁴⁹  said, “Legion,” ⁵⁰  because many demons had entered him.

Lukas 8:52

8:52 Now they were all ⁵¹  wailing and mourning ⁵²  for her, but he said, “Stop your weeping; she is not dead but asleep.”

Lukas 8:56

8:56 Her ⁵³  parents were astonished, but he ordered them to tell no one ⁵⁴  what had happened.

Lukas 9:37

Healing a Boy with an Unclean Spirit

9:37 Now on ⁵⁵  the next day, when they had come down from the mountain, a large crowd met him.

Lukas 9:53

9:53 but the villagers ⁵⁶  refused to welcome ⁵⁷  him, because he was determined to go to Jerusalem. ⁵⁸ 

Lukas 10:9

10:9 Heal ⁵⁹  the sick in that town ⁶⁰  and say to them, ‘The kingdom of God ⁶¹  has come upon ⁶²  you!’

Lukas 11:2

11:2 So he said to them, “When you pray, ⁶³  say:

Father, ⁶⁴  may your name be honored; ⁶⁵ 

may your kingdom come. ⁶⁶ 

Lukas 11:20

11:20 But if I cast out demons by the finger ⁶⁷  of God, then the kingdom of God ⁶⁸  has already overtaken ⁶⁹  you.

Lukas 11:41

11:41 But give from your heart to those in need, ⁷⁰  and ⁷¹  then everything will be clean for you. ⁷² 

Lukas 12:14

12:14 But Jesus ⁷³  said to him, “Man, ⁷⁴  who made me a judge or arbitrator between you two?” ⁷⁵ 

Lukas 12:21

12:21 So it is with the one who stores up riches for himself, ⁷⁶  but is not rich toward God.”

Lukas 12:50

12:50 I have a baptism ⁷⁷  to undergo, ⁷⁸  and how distressed I am until it is finished!

Lukas 13:8

13:8 But the worker ⁷⁹  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ⁸⁰  on it.

Lukas 13:23

13:23 Someone ⁸¹  asked ⁸²  him, “Lord, will only a few ⁸³  be saved?” So ⁸⁴  he said to them,

Lukas 14:24

14:24 For I tell you, not one of those individuals ⁸⁵  who were invited ⁸⁶  will taste my banquet!’” ⁸⁷ 

Lukas 14:35

14:35 It is of no value ⁸⁸  for the soil or for the manure pile; it is to be thrown out. ⁸⁹  The one who has ears to hear had better listen!” ⁹⁰ 

Lukas 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ⁹¹  So ⁹²  they began to celebrate.

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ⁹³  (who loved money) heard all this and ridiculed ⁹⁴  him.

Lukas 16:17

16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ⁹⁵  in the law to become void. ⁹⁶ 

Lukas 16:29

16:29 But Abraham said, ⁹⁷  ‘They have Moses and the prophets; they must respond to ⁹⁸  them.’

Lukas 18:24

18:24 When Jesus noticed this, ⁹⁹  he said, “How hard ¹⁰⁰  it is for the rich to enter the kingdom of God! ¹⁰¹ 

Lukas 19:18

19:18 Then ¹⁰²  the second one came and said, ‘Sir, your mina has made five minas.’

Lukas 20:8

20:8 Then ¹⁰³  Jesus said to them, “Neither will I tell you ¹⁰⁴  by whose authority ¹⁰⁵  I do these things.”

Lukas 21:38

21:38 And all the people ¹⁰⁶  came to him early in the morning to listen to him in the temple courts. ¹⁰⁷ 

Lukas 22:2

22:2 The ¹⁰⁸  chief priests and the experts in the law ¹⁰⁹  were trying to find some way ¹¹⁰  to execute ¹¹¹  Jesus, ¹¹²  for they were afraid of the people. ¹¹³ 

Lukas 22:17

22:17 Then ¹¹⁴  he took a cup, ¹¹⁵  and after giving thanks he said, “Take this and divide it among yourselves.

Lukas 22:29

22:29 Thus ¹¹⁶  I grant ¹¹⁷  to you a kingdom, ¹¹⁸  just as my Father granted to me,

Lukas 23:31

23:31 For if such things are done ¹¹⁹  when the wood is green, what will happen when it is dry?” ¹²⁰ 

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ¹²¹  wrong.”

Lukas 23:44

23:44 It was now ¹²²  about noon, ¹²³  and darkness came over the whole land until three in the afternoon, ¹²⁴ 

Lukas 24:1

The Resurrection

24:1 Now on the first day ¹²⁵  of the week, at early dawn, the women ¹²⁶  went to the tomb, taking the aromatic spices ¹²⁷  they had prepared.

Lukas 24:9

24:9 and when they returned from the tomb they told all these things to the eleven ¹²⁸  and to all the rest.

[1:42]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[2:9]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ⁷ tn Or “stood in front of.”

[2:9]  ⁸ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:9]  sn Terrified. See similar responses in Luke 1:12, 29.

[2:13]  ⁹ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ¹⁰ tn Grk “a multitude of the armies of heaven.”

[2:40]  ¹¹ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ¹² sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ¹³ tn Or “grace.”

[2:40]  ¹⁴ sn On the phrase the favor of God see Luke 1:66.

[3:15]  ¹⁵ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ¹⁶ tn Grk “pondered in their hearts.”

[3:15]  ¹⁷ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[4:14]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ²⁰ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ²¹ tn Grk “went out.”

[4:14]  ²² tn Grk “all the surrounding region.”

[4:21]  ²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ²⁴ sn See the note on today in 2:11.

[4:21]  ²⁵ tn Grk “in your hearing.”

[4:24]  ²⁶ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ²⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ²⁸ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[5:1]  ²⁹ tn Grk “Now it happened that.” 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.

[5:1]  ³⁰ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ³¹ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:22]  ³² sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ³³ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ³⁴ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ³⁵ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:34]  ³⁶ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ³⁷ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ³⁸ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ³⁹ 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 you?”).

[6:2]  ⁴⁰ sn See the note on Pharisees in 5:17.

[6:2]  ⁴¹ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ⁴² sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[7:43]  ⁴³ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ⁴⁴ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ⁴⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[7:45]  ⁴⁶ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[7:46]  ⁴⁷ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[8:30]  ⁴⁸ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ⁴⁹ tn Here δέ (de) has not been translated.

[8:30]  ⁵⁰ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:52]  ⁵¹ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ⁵² tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[8:56]  ⁵³ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ⁵⁴ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[9:37]  ⁵⁵ tn Grk “Now it happened that on.” 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.

[9:53]  ⁵⁶ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ⁵⁷ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ⁵⁸ tn Grk “because his face was set toward Jerusalem.”

[9:53]  sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

[10:9]  ⁵⁹ tn 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.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ⁶⁰ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  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.

[10:9]  ⁶² tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[11:2]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Grk “hallowed be your name.”

[11:2]  ⁶⁶ 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.

[11:20]  ⁶⁷ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ⁶⁸ 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.

[11:20]  ⁶⁹ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:41]  ⁷⁰ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  sn In Jewish culture giving alms to the poor was a very important religious observance; it was meant to be an act of mercy, kindness, and love (D. L. Bock, Luke [BECNT], 2:1114). The implication from the text is that the Pharisees gave alms, but without any of the spiritual concern which should have motivated those generous actions. Here Jesus commands the Pharisees to give from within themselves to those in need instead of just giving of their possessions. In so doing they would show true inner purity acceptable to God. This is in keeping with the author’s social concerns elsewhere in the Gospel (cf., e.g., 1:52-53, 4:18-19, 6:20-21, 14:13).

[11:41]  ⁷¹ tn Grk “and 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).

[11:41]  ⁷² sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[12:14]  ⁷³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ⁷⁴ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ⁷⁵ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[12:21]  ⁷⁶ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[12:50]  ⁷⁷ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ⁷⁸ tn Grk “to be baptized with.”

[13:8]  ⁷⁹ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ⁸⁰ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:23]  ⁸¹ tn Here δέ (de) has not been translated.

[13:23]  ⁸² tn Grk “said to.”

[13:23]  ⁸³ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ⁸⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[14:24]  ⁸⁵ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ⁸⁶ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ⁸⁷ tn Or “dinner.”

[14:35]  ⁸⁸ tn Or “It is not useful” (L&N 65.32).

[14:35]  ⁸⁹ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ⁹⁰ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

[15:24]  ⁹¹ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ⁹² tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[16:14]  ⁹³ sn See the note on Pharisees in 5:17.

[16:14]  ⁹⁴ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[16:17]  ⁹⁵ tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ⁹⁶ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

[16:29]  ⁹⁷ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ⁹⁸ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[18:24]  ⁹⁹ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ¹⁰⁰ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ¹⁰¹ 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.

[19:18]  ¹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ¹⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ¹⁰⁴ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ¹⁰⁵ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[21:38]  ¹⁰⁶ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ¹⁰⁷ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[21:38]  tn Grk “in the temple.”

[22:2]  ¹⁰⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ¹⁰⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ¹¹⁰ tn Grk “were seeking how.”

[22:2]  ¹¹¹ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ¹¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ¹¹³ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[22:17]  ¹¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ¹¹⁵ 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).

[22:29]  ¹¹⁶ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ¹¹⁷ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ¹¹⁸ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[23:31]  ¹¹⁹ tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).

[23:31]  ¹²⁰ sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.

[23:41]  ¹²¹ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:44]  ¹²² tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[23:44]  ¹²³ tn Grk “the sixth hour.”

[23:44]  ¹²⁴ tn Grk “until the ninth hour.”

[24:1]  ¹²⁵ sn The first day of the week is the day after the Sabbath.

[24:1]  ¹²⁶ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ¹²⁷ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[24:9]  ¹²⁸ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.