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 4:40

4:40 As the sun was setting, all those who had any relatives ⁶  sick with various diseases brought them to Jesus. ⁷  He placed ⁸  his hands on every one of them and healed them.

Lukas 4:42

4:42 The next morning ⁹  Jesus ¹⁰  departed and went to a deserted place. Yet ¹¹  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 5:27

The Call of Levi; Eating with Sinners

5:27 After ¹²  this, Jesus ¹³  went out and saw a tax collector ¹⁴  named Levi ¹⁵  sitting at the tax booth. ¹⁶  “Follow me,” ¹⁷  he said to him.

Lukas 5:30

5:30 But ¹⁸  the Pharisees ¹⁹  and their experts in the law ²⁰  complained ²¹  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ²² 

Lukas 5:33

The Superiority of the New

5:33 Then ²³  they said to him, “John’s ²⁴  disciples frequently fast ²⁵  and pray, ²⁶  and so do the disciples of the Pharisees, ²⁷  but yours continue to eat and drink.” ²⁸ 

Lukas 6:7

6:7 The experts in the law ²⁹  and the Pharisees ³⁰  watched ³¹  Jesus ³²  closely to see if ³³  he would heal on the Sabbath, ³⁴  so that they could find a reason to accuse him.

Lukas 6:29

6:29 To the person who strikes you on the cheek, ³⁵  offer the other as well, ³⁶  and from the person who takes away your coat, ³⁷  do not withhold your tunic ³⁸  either. ³⁹ 

Lukas 7:19

7:19 and sent them to Jesus ⁴⁰  to ask, ⁴¹  “Are you the one who is to come, ⁴²  or should we look for another?”

Lukas 7:37

7:37 Then ⁴³  when a woman of that town, who was a sinner, learned that Jesus ⁴⁴  was dining ⁴⁵  at the Pharisee’s house, she brought an alabaster jar ⁴⁶  of perfumed oil. ⁴⁷ 

Lukas 7:41

7:41 “A certain creditor ⁴⁸  had two debtors; one owed him ⁴⁹  five hundred silver coins, ⁵⁰  and the other fifty.

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ⁵¹  and the demonic spirits ⁵²  begged Jesus ⁵³  to let them go into them. He gave them permission. ⁵⁴ 

Lukas 8:42-43

8:42 because he had an only daughter, about twelve years old, and she was dying. ⁵⁵ 

As Jesus was on his way, the crowds pressed ⁵⁶  around him. 8:43 Now ⁵⁷  a woman was there who had been suffering from a hemorrhage ⁵⁸  for twelve years ⁵⁹  but could not be healed by anyone.

Lukas 8:51

8:51 Now when he came to the house, Jesus ⁶⁰  did not let anyone go in with him except Peter, John, ⁶¹  and James, and the child’s father and mother.

Lukas 9:18

Peter’s Confession

9:18 Once ⁶²  when Jesus ⁶³  was praying ⁶⁴  by himself, and his disciples were nearby, he asked them, ⁶⁵  “Who do the crowds say that I am?” ⁶⁶ 

Lukas 9:28

The Transfiguration

9:28 Now ⁶⁷  about eight days ⁶⁸  after these sayings, Jesus ⁶⁹  took with him Peter, John, and James, and went up the mountain to pray.

Lukas 9:49

On the Right Side

9:49 John answered, ⁷⁰  “Master, we saw someone casting out demons in your name, and we tried to stop ⁷¹  him because he is not a disciple ⁷²  along with us.”

Lukas 10:6

10:6 And if a peace-loving person ⁷³  is there, your peace will remain on him, but if not, it will return to you. ⁷⁴ 

Lukas 10:11

10:11 ‘Even the dust of your town ⁷⁵  that clings to our feet we wipe off ⁷⁶  against you. ⁷⁷  Nevertheless know this: The kingdom of God has come.’ ⁷⁸ 

Lukas 10:35

10:35 The ⁷⁹  next day he took out two silver coins ⁸⁰  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.’ ⁸¹ 

Lukas 11:11

11:11 What father among you, if your ⁸²  son asks for ⁸³  a fish, will give him a snake ⁸⁴  instead of a fish?

Lukas 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ⁸⁵  a Pharisee ⁸⁶  invited Jesus ⁸⁷  to have a meal with him, so he went in and took his place at the table. ⁸⁸ 

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ⁸⁹  the key to knowledge! You did not go in yourselves, and you hindered ⁹⁰  those who were going in.”

Lukas 12:38

12:38 Even if he comes in the second or third watch of the night ⁹¹  and finds them alert, ⁹²  blessed are those slaves! ⁹³ 

Lukas 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ⁹⁴  and assign him a place with the unfaithful. ⁹⁵ 

Lukas 13:6

Warning to Israel to Bear Fruit

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

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ⁹⁹  when you see Abraham, Isaac, Jacob, ¹⁰⁰  and all the prophets in the kingdom of God ¹⁰¹  but you yourselves thrown out. ¹⁰² 

Lukas 14:3

14:3 So ¹⁰³  Jesus asked ¹⁰⁴  the experts in religious law ¹⁰⁵  and the Pharisees, “Is it lawful to heal on the Sabbath ¹⁰⁶  or not?”

Lukas 14:14

14:14 Then ¹⁰⁷  you will be blessed, ¹⁰⁸  because they cannot repay you, for you will be repaid ¹⁰⁹  at the resurrection of the righteous.”

Lukas 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ¹¹⁰  first and compute the cost ¹¹¹  to see if he has enough money to complete it?

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ¹¹²  and loses ¹¹³  one of them, ¹¹⁴  does not light a lamp, sweep ¹¹⁵  the house, and search thoroughly until she finds it?

Lukas 15:12

15:12 The ¹¹⁶  younger of them said to his ¹¹⁷  father, ‘Father, give me the share of the estate ¹¹⁸  that will belong ¹¹⁹  to me.’ So ¹²⁰  he divided his ¹²¹  assets between them. ¹²² 

Lukas 15:25

15:25 “Now his older son was in the field. As ¹²³  he came and approached the house, he heard music ¹²⁴  and dancing.

Lukas 17:6

17:6 So ¹²⁵  the Lord replied, ¹²⁶  “If ¹²⁷  you had faith the size of ¹²⁸  a mustard seed, you could say to this black mulberry ¹²⁹  tree, ‘Be pulled out by the roots and planted in the sea,’ ¹³⁰  and it would obey ¹³¹  you.

Lukas 17:20

The Coming of the Kingdom

17:20 Now at one point ¹³²  the Pharisees ¹³³  asked Jesus ¹³⁴  when the kingdom of God ¹³⁵  was coming, so he answered, “The kingdom of God is not coming with signs ¹³⁶  to be observed,

Lukas 17:31

17:31 On that day, anyone who is on the roof, ¹³⁷  with his goods in the house, must not come down ¹³⁸  to take them away, and likewise the person in the field must not turn back.

Lukas 18:10

18:10 “Two men went up ¹³⁹  to the temple to pray, one a Pharisee ¹⁴⁰  and the other a tax collector. ¹⁴¹ 

Lukas 19:9

19:9 Then ¹⁴²  Jesus said to him, “Today salvation ¹⁴³  has come to this household, ¹⁴⁴  because he too is a son of Abraham! ¹⁴⁵ 

Lukas 19:13

19:13 And he summoned ten of his slaves, ¹⁴⁶  gave them ten minas, ¹⁴⁷  and said to them, ‘Do business with these until I come back.’

Lukas 19:15

19:15 When ¹⁴⁸  he returned after receiving the kingdom, he summoned ¹⁴⁹  these slaves to whom he had given the money. He wanted ¹⁵⁰  to know how much they had earned ¹⁵¹  by trading.

Lukas 20:2

20:2 and said to him, ¹⁵²  “Tell us: By what authority ¹⁵³  are you doing these things? ¹⁵⁴  Or who it is who gave you this authority?”

Lukas 22:26

22:26 Not so with you; ¹⁵⁵  instead the one who is greatest among you must become like the youngest, and the leader ¹⁵⁶  like the one who serves. ¹⁵⁷ 

Lukas 22:59

22:59 And after about an hour still another insisted, ¹⁵⁸  “Certainly this man was with him, because he too is a Galilean.” ¹⁵⁹ 

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ¹⁶⁰  deserving death. ¹⁶¹ 

Lukas 23:48

23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ¹⁶² 

Lukas 24:25

24:25 So ¹⁶³  he said to them, “You ¹⁶⁴  foolish people ¹⁶⁵  – how slow of heart ¹⁶⁶  to believe ¹⁶⁷  all that the prophets have spoken!

Lukas 24:35

24:35 Then they told what had happened on the road, ¹⁶⁸  and how they recognized him ¹⁶⁹  when he broke the bread.

[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.

[4:40]  ⁶ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ⁸ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:42]  ⁹ tn Grk “When it became day.”

[4:42]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ¹¹ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[5:27]  ¹² tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ¹³ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ¹⁴ sn See the note on tax collectors in 3:12.

[5:27]  ¹⁵ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ¹⁶ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[5:27]  ¹⁷ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:30]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹⁹ sn See the note on Pharisees in 5:17.

[5:30]  ²⁰ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ²¹ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ²² sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[5:33]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ²⁴ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  sn John refers to John the Baptist.

[5:33]  ²⁵ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  ²⁶ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ²⁷ sn See the note on Pharisees in 5:17.

[5:33]  ²⁸ tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[6:7]  ²⁹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ³⁰ sn See the note on Pharisees in 5:17.

[6:7]  ³¹ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ³² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ³³ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ³⁴ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:29]  ³⁵ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ³⁶ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ³⁷ tn Or “cloak.”

[6:29]  ³⁸ tn See the note on the word “tunics” in 3:11.

[6:29]  ³⁹ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[7:19]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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.

[7:37]  ⁴³ 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).

[7:37]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ⁴⁵ tn Grk “was reclining at table.”

[7:37]  ⁴⁶ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ⁴⁷ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[7:41]  ⁴⁸ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ⁴⁹ tn The word “him” is not in the Greek text, but is implied.

[7:41]  ⁵⁰ tn Grk “five hundred denarii.”

[7:41]  sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

[8:32]  ⁵¹ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ⁵² tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ⁵³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ⁵⁴ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[8:42]  ⁵⁵ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁵⁶ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[8:43]  ⁵⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁵⁸ tn Grk “a flow of blood.”

[8:43]  ⁵⁹ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:51]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁶¹ tn Grk “and John,” 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.

[9:18]  ⁶² tn Grk “And 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ⁶³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ⁶⁴ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ⁶⁵ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ⁶⁶ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[9:28]  ⁶⁷ tn Grk “Now it happened that about.” 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.

[9:28]  ⁶⁸ tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:49]  ⁷⁰ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁷¹ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁷² tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[10:6]  ⁷³ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ⁷⁴ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:11]  ⁷⁵ tn Or “city.”

[10:11]  ⁷⁶ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁷⁷ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁷⁸ 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).

[10:35]  ⁷⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ⁸⁰ 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]  ⁸¹ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[11:11]  ⁸² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ⁸³ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ⁸⁴ sn The snake probably refers to a water snake.

[11:37]  ⁸⁵ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ⁸⁶ sn See the note on Pharisees in 5:17.

[11:37]  ⁸⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ⁸⁸ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[11:52]  ⁸⁹ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ⁹⁰ tn Or “you tried to prevent.”

[12:38]  ⁹¹ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ⁹² tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ⁹³ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:46]  ⁹⁴ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ⁹⁵ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

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

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

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

[13:28]  ⁹⁹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ¹⁰⁰ tn Grk “and Isaac and Jacob,” 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.

[13:28]  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.

[13:28]  ¹⁰² tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[14:3]  ¹⁰³ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ¹⁰⁴ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ¹⁰⁵ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ¹⁰⁶ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[14:14]  ¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ¹⁰⁸ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ¹⁰⁹ sn The passive verb will be repaid looks at God’s commendation.

[14:28]  ¹¹⁰ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ¹¹¹ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[15:8]  ¹¹² sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ¹¹³ 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]  ¹¹⁴ tn Grk “one coin.”

[15:8]  ¹¹⁵ 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.

[15:12]  ¹¹⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ¹¹⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹¹⁸ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ¹¹⁹ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ¹²⁰ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ¹²¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹²² sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[15:25]  ¹²³ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ¹²⁴ sn This would have been primarily instrumental music, but might include singing as well.

[17:6]  ¹²⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ¹²⁶ tn Grk “said.”

[17:6]  ¹²⁷ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ¹²⁸ tn Grk “faith as,” “faith like.”

[17:6]  ¹²⁹ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ¹³⁰ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ¹³¹ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[17:20]  ¹³² 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]  ¹³³ sn See the note on Pharisees in 5:17.

[17:20]  ¹³⁴ 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]  ¹³⁵ 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]  ¹³⁶ 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.

[17:31]  ¹³⁷ 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]  ¹³⁸ 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.

[18:10]  ¹³⁹ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ¹⁴⁰ sn See the note on Pharisees in 5:17.

[18:10]  ¹⁴¹ sn See the note on tax collectors in 3:12.

[19:9]  ¹⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ¹⁴³ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ¹⁴⁴ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ¹⁴⁵ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:13]  ¹⁴⁶ tn See the note on the word “slave” in 7:2.

[19:13]  ¹⁴⁷ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[19:15]  ¹⁴⁸ 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]  ¹⁴⁹ 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]  ¹⁵⁰ 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]  ¹⁵¹ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[20:2]  ¹⁵² tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ¹⁵³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ¹⁵⁴ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[22:26]  ¹⁵⁵ tn Grk “But you are not thus.”

[22:26]  ¹⁵⁶ tn Or “the ruler.”

[22:26]  ¹⁵⁷ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[22:59]  ¹⁵⁸ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ¹⁵⁹ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[23:15]  ¹⁶⁰ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ¹⁶¹ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[23:48]  ¹⁶² sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[24:25]  ¹⁶³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ¹⁶⁴ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹⁶⁵ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹⁶⁶ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ¹⁶⁷ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:35]  ¹⁶⁸ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ¹⁶⁹ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.