Lukas 2:25

The Prophecy of Simeon

2:25 Now ¹  there was a man in Jerusalem ²  named Simeon who was righteous ³  and devout, looking for the restoration ⁴  of Israel, and the Holy Spirit ⁵  was upon him.

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 4:6

4:6 And he ⁹  said to him, “To you ¹⁰  I will grant this whole realm ¹¹  – and the glory that goes along with it, ¹²  for it has been relinquished ¹³  to me, and I can give it to anyone I wish.

Lukas 4:29

4:29 They got up, forced ¹⁴  him out of the town, ¹⁵  and brought him to the brow of the hill on which their town was built, so that ¹⁶  they could throw him down the cliff. ¹⁷ 

Lukas 5:3

5:3 He got into ¹⁸  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ¹⁹  Jesus ²⁰  sat down ²¹  and taught the crowds from the boat.

Lukas 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ²²  Then ²³  Jesus said to Simon, “Do not be afraid; from now on ²⁴  you will be catching people.” ²⁵ 

Lukas 5:21

5:21 Then ²⁶  the experts in the law ²⁷  and the Pharisees began to think ²⁸  to themselves, ²⁹  “Who is this man ³⁰  who is uttering blasphemies? ³¹  Who can forgive sins but God alone?”

Lukas 6:4

6:4 how he entered the house of God, took ³²  and ate the sacred bread, ³³  which is not lawful ³⁴  for any to eat but the priests alone, and ³⁵  gave it to his companions?” ³⁶ 

Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ³⁷  will be poured ³⁸  into your lap. For the measure you use will be the measure you receive.” ³⁹ 

Lukas 6:49

6:49 But the person who hears and does not put my words into practice ⁴⁰  is like a man who built a house on the ground without a foundation. When ⁴¹  the river burst against that house, ⁴²  it collapsed immediately, and was utterly destroyed!” ⁴³ 

Lukas 7:22

7:22 So ⁴⁴  he answered them, ⁴⁵  “Go tell ⁴⁶  John what you have seen and heard: ⁴⁷  The blind see, the lame walk, lepers are cleansed, the ⁴⁸  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Lukas 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ⁴⁹ 

‘We played the flute for you, yet you did not dance; ⁵⁰ 

we wailed in mourning, ⁵¹  yet you did not weep.’

Lukas 8:5

8:5 “A sower went out to sow ⁵²  his seed. ⁵³  And as he sowed, some fell along the path and was trampled on, and the wild birds ⁵⁴  devoured it.

Lukas 8:35

8:35 So ⁵⁵  the people went out to see what had happened, and they came to Jesus. They ⁵⁶  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Lukas 8:41

8:41 Then ⁵⁷  a man named Jairus, who was a ruler ⁵⁸  of the synagogue, ⁵⁹  came up. Falling ⁶⁰  at Jesus’ feet, he pleaded ⁶¹  with him to come to his house,

Lukas 8:47

8:47 When ⁶²  the woman saw that she could not escape notice, ⁶³  she came trembling and fell down before him. In ⁶⁴  the presence of all the people, she explained why ⁶⁵  she had touched him and how she had been immediately healed.

Lukas 9:26

9:26 For whoever is ashamed ⁶⁶  of me and my words, the Son of Man will be ashamed of that person ⁶⁷  when he comes in his glory and in the glory ⁶⁸  of the Father and of the holy angels.

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ⁶⁹  the Lord appointed seventy-two ⁷⁰  others and sent them on ahead of him two by two into every town ⁷¹  and place where he himself was about to go.

Lukas 10:30

10:30 Jesus replied, ⁷²  “A man was going down ⁷³  from Jerusalem ⁷⁴  to Jericho, ⁷⁵  and fell into the hands of robbers, who stripped him, beat ⁷⁶  him up, and went off, leaving him half dead. ⁷⁷ 

Lukas 10:35

10:35 The ⁷⁸  next day he took out two silver coins ⁷⁹  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ⁸⁰ 

Lukas 11:27

11:27 As ⁸¹  he said these things, a woman in the crowd spoke out ⁸²  to him, “Blessed is the womb ⁸³  that bore you and the breasts at which you nursed!” ⁸⁴ 

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ⁸⁵  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ⁸⁶  began to speak first to his disciples, “Be on your guard against ⁸⁷  the yeast of the Pharisees, ⁸⁸  which is hypocrisy. ⁸⁹ 

Lukas 12:8

12:8 “I ⁹⁰  tell you, whoever acknowledges ⁹¹  me before men, ⁹²  the Son of Man will also acknowledge ⁹³  before God’s angels.

Lukas 12:24

12:24 Consider the ravens: ⁹⁴  They do not sow or reap, they have no storeroom or barn, yet God feeds ⁹⁵  them. How much more valuable are you than the birds!

Lukas 12:37

12:37 Blessed are those slaves ⁹⁶  whom their master finds alert ⁹⁷  when he returns! I tell you the truth, ⁹⁸  he will dress himself to serve, ⁹⁹  have them take their place at the table, ¹⁰⁰  and will come ¹⁰¹  and wait on them! ¹⁰² 

Lukas 12:42

12:42 The Lord replied, ¹⁰³  “Who then is the faithful and wise manager, ¹⁰⁴  whom the master puts in charge of his household servants, ¹⁰⁵  to give them their allowance of food at the proper time?

Lukas 13:4

13:4 Or those eighteen who were killed ¹⁰⁶  when the tower in Siloam fell on them, ¹⁰⁷  do you think they were worse offenders than all the others who live in Jerusalem? ¹⁰⁸ 

Lukas 13:7

13:7 So ¹⁰⁹  he said to the worker who tended the vineyard, ‘For ¹¹⁰  three years ¹¹¹  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹¹²  I find none. Cut ¹¹³  it down! Why ¹¹⁴  should it continue to deplete ¹¹⁵  the soil?’

Lukas 13:16

13:16 Then ¹¹⁶  shouldn’t ¹¹⁷  this woman, a daughter of Abraham whom Satan ¹¹⁸  bound for eighteen long ¹¹⁹  years, be released from this imprisonment ¹²⁰  on the Sabbath day?”

Lukas 13:19

13:19 It is like a mustard seed ¹²¹  that a man took and sowed ¹²²  in his garden. It ¹²³  grew and became a tree, ¹²⁴  and the wild birds ¹²⁵  nested in its branches.” ¹²⁶ 

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ¹²⁷  you who kill the prophets and stone those who are sent to you! ¹²⁸  How often I have longed ¹²⁹  to gather your children together as a hen gathers her chicks under her wings, but ¹³⁰  you would have none of it! ¹³¹ 

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ¹³²  and loses ¹³³  one of them, ¹³⁴  does not light a lamp, sweep ¹³⁵  the house, and search thoroughly until she finds it?

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ¹³⁶  also said to the disciples, “There was a rich man who was informed of accusations ¹³⁷  that his manager ¹³⁸  was wasting ¹³⁹  his assets.

Lukas 17:31

17:31 On that day, anyone who is on the roof, ¹⁴⁰  with his goods in the house, must not come down ¹⁴¹  to take them away, and likewise the person in the field must not turn back.

Lukas 18:29

18:29 Then ¹⁴²  Jesus ¹⁴³  said to them, “I tell you the truth, ¹⁴⁴  there is no one who has left home or wife or brothers ¹⁴⁵  or parents or children for the sake of God’s kingdom

Lukas 19:15

19:15 When ¹⁴⁶  he returned after receiving the kingdom, he summoned ¹⁴⁷  these slaves to whom he had given the money. He wanted ¹⁴⁸  to know how much they had earned ¹⁴⁹  by trading.

Lukas 19:37

19:37 As he approached the road leading down from ¹⁵⁰  the Mount of Olives, ¹⁵¹  the whole crowd of his ¹⁵²  disciples began to rejoice ¹⁵³  and praise ¹⁵⁴  God with a loud voice for all the mighty works ¹⁵⁵  they had seen: ¹⁵⁶ 

Lukas 19:44

19:44 They will demolish you ¹⁵⁷  – you and your children within your walls ¹⁵⁸  – and they will not leave within you one stone ¹⁵⁹  on top of another, ¹⁶⁰  because you did not recognize the time of your visitation from God.” ¹⁶¹ 

Lukas 20:17

20:17 But Jesus ¹⁶²  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ¹⁶³ 

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ¹⁶⁴  But she, out of her poverty, put in everything she had to live on.” ¹⁶⁵ 

Lukas 21:24

21:24 They ¹⁶⁶  will fall by the edge ¹⁶⁷  of the sword and be led away as captives ¹⁶⁸  among all nations. Jerusalem ¹⁶⁹  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ¹⁷⁰ 

Lukas 22:10

22:10 He said to them, “Listen, ¹⁷¹  when you have entered the city, a man carrying a jar of water ¹⁷²  will meet you. ¹⁷³  Follow him into the house that he enters,

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ¹⁷⁴  the people. When I examined him before you, I ¹⁷⁵  did not find this man guilty ¹⁷⁶  of anything you accused him of doing.

Lukas 24:19

24:19 He ¹⁷⁷  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ¹⁷⁸  who, with his powerful deeds and words, proved to be a prophet ¹⁷⁹  before God and all the people;

Lukas 24:21

24:21 But we had hoped ¹⁸⁰  that he was the one who was going to redeem ¹⁸¹  Israel. Not only this, but it is now the third day since these things happened.

Lukas 24:44

Jesus’ Final Commission

24:44 Then ¹⁸²  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹⁸³  in the law of Moses and the prophets and the psalms ¹⁸⁴  must be fulfilled.”

Lukas 24:49

24:49 And look, I am sending you ¹⁸⁵  what my Father promised. ¹⁸⁶  But stay in the city ¹⁸⁷  until you have been clothed with power ¹⁸⁸  from on high.”

[2:25]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ³ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁴ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ⁵ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[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.

[4:6]  ⁹ tn Grk “And the devil.”

[4:6]  ¹⁰ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ¹¹ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ¹² tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ¹³ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:29]  ¹⁴ tn Grk “cast.”

[4:29]  ¹⁵ tn Or “city.”

[4:29]  ¹⁶ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ¹⁷ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[5:3]  ¹⁸ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ²¹ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:10]  ²² tn Or “business associates.”

[5:10]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ²⁴ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ²⁵ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[5:21]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ²⁷ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ²⁸ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ²⁹ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ³⁰ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ³¹ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[6:4]  ³² tn Grk “and took.”

[6:4]  ³³ tn Grk “the bread of presentation.”

[6:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

[6:4]  ³⁴ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ³⁵ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ³⁶ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:4]  sn See 1 Sam 21:1-6.

[6:38]  ³⁷ 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]  ³⁸ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ³⁹ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[6:49]  ⁴⁰ tn Grk “does not do [them].”

[6:49]  ⁴¹ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ⁴² tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ⁴³ tn Grk “and its crash was great.”

[6:49]  sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.

[7:22]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ⁴⁵ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ⁴⁶ sn The same verb has been translated “inform” in 7:18.

[7:22]  ⁴⁷ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ⁴⁸ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ⁴⁹ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ⁵⁰ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ⁵¹ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[8:5]  ⁵² sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ⁵³ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ⁵⁴ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:35]  ⁵⁵ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ⁵⁶ tn Grk “Jesus, and they.” 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.

[8:41]  ⁵⁷ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:41]  ⁵⁸ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ⁵⁹ sn See the note on synagogues in 4:15.

[8:41]  ⁶⁰ tn Grk “and falling.” 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 in the translation at this point.

[8:41]  ⁶¹ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:47]  ⁶² tn Here δέ (de) has not been translated.

[8:47]  ⁶³ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ⁶⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ⁶⁵ tn Grk “told for what reason.”

[9:26]  ⁶⁶ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ⁶⁷ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ⁶⁸ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[10:1]  ⁶⁹ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁷⁰ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁷¹ tn Or “city.”

[10:30]  ⁷² tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ⁷³ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ⁷⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ⁷⁵ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ⁷⁶ tn Grk “and beat,” 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.

[10:30]  ⁷⁷ sn That is, in a state between life and death; severely wounded.

[10:35]  ⁷⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ⁷⁹ tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ⁸⁰ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[11:27]  ⁸¹ 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]  ⁸² 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]  ⁸³ tn For this term see L&N 8.69.

[11:27]  ⁸⁴ 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.

[12:1]  ⁸⁵ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ⁸⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ⁸⁷ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁸⁸ sn See the note on Pharisees in 5:17.

[12:1]  ⁸⁹ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:8]  ⁹⁰ tn Here δέ (de) has not been translated.

[12:8]  ⁹¹ tn Or “confesses.”

[12:8]  ⁹² 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]  ⁹³ 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.

[12:24]  ⁹⁴ 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]  ⁹⁵ 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.”

[12:37]  ⁹⁶ tn See the note on the word “slave” in 7:2.

[12:37]  ⁹⁷ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ⁹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ⁹⁹ tn See v. 35 (same verb).

[12:37]  ¹⁰⁰ tn Grk “have them 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.

[12:37]  ¹⁰¹ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ¹⁰² sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[12:42]  ¹⁰³ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ¹⁰⁴ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ¹⁰⁵ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[13:4]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:7]  ¹⁰⁹ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ¹¹⁰ tn Grk “Behold, for.”

[13:7]  ¹¹¹ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ¹¹² tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ¹¹³ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ¹¹⁴ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ¹¹⁵ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:16]  ¹¹⁶ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹¹⁷ 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]  ¹¹⁸ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹¹⁹ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹²⁰ tn Or “bondage”; Grk “bond.”

[13:19]  ¹²¹ sn The mustard seed was noted for its tiny size.

[13:19]  ¹²² tn Grk “threw.”

[13:19]  ¹²³ tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:19]  ¹²⁴ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ¹²⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:19]  ¹²⁶ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:34]  ¹²⁷ sn The double use of the city’s name betrays intense emotion.

[13:34]  ¹²⁸ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ¹²⁹ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ¹³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ¹³¹ tn Grk “you were not willing.”

[15:8]  ¹³² sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ¹³³ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ¹³⁴ tn Grk “one coin.”

[15:8]  ¹³⁵ tn Grk “and sweep,” 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.

[16:1]  ¹³⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ¹³⁷ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ¹³⁸ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ¹³⁹ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[17:31]  ¹⁴⁰ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ¹⁴¹ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[18:29]  ¹⁴² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ¹⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ¹⁴⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ¹⁴⁵ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[19:15]  ¹⁴⁶ 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.

[19:15]  ¹⁴⁷ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ¹⁴⁸ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ¹⁴⁹ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[19:37]  ¹⁵⁰ 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]  ¹⁵¹ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹⁵² tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹⁵³ 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]  ¹⁵⁴ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹⁵⁵ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹⁵⁶ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:44]  ¹⁵⁷ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ¹⁵⁸ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹⁵⁹ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁶⁰ tn Grk “leave stone on stone.”

[19:44]  ¹⁶¹ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[20:17]  ¹⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ¹⁶³ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[20:17]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[21:4]  ¹⁶⁴ tn Grk “out of what abounded to them.”

[21:4]  ¹⁶⁵ tn Or “put in her entire livelihood.”

[21:24]  ¹⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁶⁷ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ¹⁶⁸ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ¹⁶⁹ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁷⁰ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[22:10]  ¹⁷¹ tn Grk “behold.”

[22:10]  ¹⁷² sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ¹⁷³ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[23:14]  ¹⁷⁴ tn This term also appears in v. 2.

[23:14]  ¹⁷⁵ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ¹⁷⁶ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:19]  ¹⁷⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ¹⁷⁸ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ¹⁷⁹ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:21]  ¹⁸⁰ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ¹⁸¹ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:44]  ¹⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹⁸³ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁸⁴ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[24:49]  ¹⁸⁵ tn Grk “sending on you.”

[24:49]  ¹⁸⁶ 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]  ¹⁸⁷ sn The city refers to Jerusalem.

[24:49]  ¹⁸⁸ 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).