Lukas 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ¹  who will prepare your way before you.’ ² 

Lukas 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ³  but the one who is forgiven little loves little.”

Lukas 8:2

8:2 and also some women ⁴  who had been healed of evil spirits and disabilities: ⁵  Mary ⁶  (called Magdalene), from whom seven demons had gone out,

Lukas 8:17

8:17 For nothing is hidden ⁷  that will not be revealed, ⁸  and nothing concealed that will not be made known and brought to light.

Lukas 9:24

9:24 For whoever wants to save his life will lose it, ⁹  but whoever loses his life for my sake will save it.

Lukas 19:21

19:21 For I was afraid of you, because you are a severe ¹⁰  man. You withdraw ¹¹  what you did not deposit ¹²  and reap what you did not sow.’

Lukas 21:15

21:15 For I will give you the words ¹³  along with the wisdom ¹⁴  that none of your adversaries will be able to withstand or contradict.

Lukas 23:33

23:33 So ¹⁵  when they came to the place that is called “The Skull,” ¹⁶  they crucified ¹⁷  him there, along with the criminals, one on his right and one on his left.

[7:27]  ¹ tn Grk “before your face” (an idiom).

[7:27]  ² sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[7:47]  ³ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:47]  sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

[8:2]  ⁴ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ⁵ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ⁶ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:17]  ⁷ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ⁸ tn Or “disclosed.”

[9:24]  ⁹ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[19:21]  ¹⁰ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ¹¹ tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.

[19:21]  ¹² tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.

[21:15]  ¹³ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ¹⁴ tn Grk “and wisdom.”

[23:33]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ¹⁶ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ¹⁷ sn See the note on crucify in 23:21.