Lukas 9:60

9:60 But Jesus ¹  said to him, “Let the dead bury their own dead, ²  but as for you, go and proclaim the kingdom of God.” ³ 

Lukas 13:8

13:8 But the worker ⁴  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ⁵  on it.

Lukas 2:29

2:29 “Now, according to your word, ⁶  Sovereign Lord, ⁷  permit ⁸  your servant ⁹  to depart ¹⁰  in peace.

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ¹¹  and the demonic spirits ¹²  begged Jesus ¹³  to let them go into them. He gave them permission. ¹⁴ 

Lukas 18:16

18:16 But Jesus called for the children, ¹⁵  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ¹⁶  belongs to such as these. ¹⁷ 

Lukas 10:40

10:40 But Martha was distracted ¹⁸  with all the preparations she had to make, ¹⁹  so ²⁰  she came up to him and said, “Lord, don’t you care ²¹  that my sister has left me to do all the work ²²  alone? Tell ²³  her to help me.”

Lukas 22:51

22:51 But Jesus said, ²⁴  “Enough of this!” And he touched the man’s ²⁵  ear and healed ²⁶  him.

Lukas 9:61

9:61 Yet ²⁷  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ²⁸ 

Lukas 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ²⁹  was coming, he would not have let ³⁰  his house be broken into.

Lukas 9:59

9:59 Jesus ³¹  said to another, “Follow me.” But he replied, ³²  “Lord, first let me go and bury my father.”

Lukas 18:41

18:41 “What do you want me to do for you?” He replied, ³³  “Lord, let me see again.” ³⁴ 

Lukas 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Lukas 19:44

19:44 They will demolish you ³⁵  – you and your children within your walls ³⁶  – and they will not leave within you one stone ³⁷  on top of another, ³⁸  because you did not recognize the time of your visitation from God.” ³⁹ 

Lukas 9:33

9:33 Then ⁴⁰  as the men ⁴¹  were starting to leave, ⁴²  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ⁴³  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

Lukas 4:34

4:34 “Ha! Leave us alone, ⁴⁴  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ⁴⁵  of God.”

Lukas 8:51

8:51 Now when he came to the house, Jesus ⁴⁶  did not let anyone go in with him except Peter, John, ⁴⁷  and James, and the child’s father and mother.

Lukas 9:38

9:38 Then ⁴⁸  a man from the crowd cried out, ⁴⁹  “Teacher, I beg you to look at ⁵⁰  my son – he is my only child!

Lukas 20:16

20:16 He will come and destroy ⁵¹  those tenants and give the vineyard to others.” ⁵²  When the people ⁵³  heard this, they said, “May this never happen!” ⁵⁴ 

Lukas 1:38

1:38 So ⁵⁵  Mary said, “Yes, ⁵⁶  I am a servant ⁵⁷  of the Lord; let this happen to me ⁵⁸  according to your word.” ⁵⁹  Then ⁶⁰  the angel departed from her.

Lukas 6:29

6:29 To the person who strikes you on the cheek, ⁶¹  offer the other as well, ⁶²  and from the person who takes away your coat, ⁶³  do not withhold your tunic ⁶⁴  either. ⁶⁵ 

Lukas 16:29

16:29 But Abraham said, ⁶⁶  ‘They have Moses and the prophets; they must respond to ⁶⁷  them.’

Lukas 15:23

15:23 Bring ⁶⁸  the fattened calf ⁶⁹  and kill it! Let us eat ⁷⁰  and celebrate,

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ⁷¹  him, saying, “He saved others. Let him save ⁷²  himself if ⁷³  he is the Christ ⁷⁴  of God, his chosen one!”

Lukas 6:36

6:36 Be merciful, ⁷⁵  just as your Father is merciful.

Lukas 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ⁷⁶  against us.

And do not lead us into temptation.” ⁷⁷ 

Lukas 6:31

6:31 Treat others ⁷⁸  in the same way that you would want them to treat you. ⁷⁹ 

Lukas 12:35

Call to Faithful Stewardship

12:35 “Get dressed for service ⁸⁰  and keep your lamps burning; ⁸¹ 

Lukas 3:11

3:11 John ⁸²  answered them, ⁸³  “The person who has two tunics ⁸⁴  must share with the person who has none, and the person who has food must do likewise.”

Lukas 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ⁸⁵  All will be torn down!” ⁸⁶ 

Lukas 21:21

21:21 Then those who are in Judea must flee ⁸⁷  to the mountains. Those ⁸⁸  who are inside the city must depart. Those ⁸⁹  who are out in the country must not enter it,

Lukas 22:42

22:42 “Father, if you are willing, take ⁹⁰  this cup ⁹¹  away from me. Yet not my will but yours ⁹²  be done.”

Lukas 9:62

9:62 Jesus ⁹³  said to him, “No one who puts his ⁹⁴  hand to the plow and looks back ⁹⁵  is fit for the kingdom of God.” ⁹⁶ 

Lukas 10:31

10:31 Now by chance ⁹⁷  a priest was going down that road, but ⁹⁸  when he saw the injured man ⁹⁹  he passed by ¹⁰⁰  on the other side. ¹⁰¹ 

Lukas 11:2

11:2 So he said to them, “When you pray, ¹⁰²  say:

Father, ¹⁰³  may your name be honored; ¹⁰⁴ 

may your kingdom come. ¹⁰⁵ 

Lukas 12:25

12:25 And which of you by worrying ¹⁰⁶  can add an hour to his life? ¹⁰⁷ 

Lukas 14:35

14:35 It is of no value ¹⁰⁸  for the soil or for the manure pile; it is to be thrown out. ¹⁰⁹  The one who has ears to hear had better listen!” ¹¹⁰ 

Lukas 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ¹¹¹  by her unending pleas.’” ¹¹² 

Lukas 19:38

19:38 “Blessed is the king ¹¹³  who comes in the name of the Lord! ¹¹⁴  Peace in heaven and glory in the highest!”

Lukas 21:20

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ¹¹⁵  surrounded ¹¹⁶  by armies, then know that its ¹¹⁷  desolation ¹¹⁸  has come near.

Lukas 21:31

21:31 So also you, when you see these things happening, know ¹¹⁹  that the kingdom of God ¹²⁰  is near.

Lukas 23:23

23:23 But they were insistent, ¹²¹  demanding with loud shouts that he be crucified. And their shouts prevailed.

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ¹²²  your reward is great in heaven. For their ancestors ¹²³  did the same things to the prophets. ¹²⁴ 

Lukas 8:8

8:8 But ¹²⁵  other seed fell on good soil and grew, ¹²⁶  and it produced a hundred times as much grain.” ¹²⁷  As he said this, ¹²⁸  he called out, “The one who has ears to hear had better listen!” ¹²⁹ 

Lukas 9:23

A Call to Discipleship

9:23 Then ¹³⁰  he said to them all, ¹³¹  “If anyone wants to become my follower, ¹³²  he must deny ¹³³  himself, take up his cross daily, ¹³⁴  and follow me.

Lukas 10:11

10:11 ‘Even the dust of your town ¹³⁵  that clings to our feet we wipe off ¹³⁶  against you. ¹³⁷  Nevertheless know this: The kingdom of God has come.’ ¹³⁸ 

Lukas 10:32

10:32 So too a Levite, when he came up to ¹³⁹  the place and saw him, ¹⁴⁰  passed by on the other side.

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ¹⁴¹  cast them ¹⁴²  out? Therefore they will be your judges.

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ¹⁴³  your whole body is full of light, but when it is diseased, ¹⁴⁴  your body is full of darkness.

Lukas 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ¹⁴⁵  the outside of the cup and the plate, but inside you are full of greed and wickedness. ¹⁴⁶ 

Lukas 13:35

13:35 Look, your house is forsaken! ¹⁴⁷  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ¹⁴⁸ 

Lukas 16:24

16:24 So ¹⁴⁹  he called out, ¹⁵⁰  ‘Father Abraham, have mercy on me, and send Lazarus ¹⁵¹  to dip the tip of his finger ¹⁵²  in water and cool my tongue, because I am in anguish ¹⁵³  in this fire.’ ¹⁵⁴ 

Lukas 16:28

16:28 (for I have five brothers) to warn ¹⁵⁵  them so that they don’t come ¹⁵⁶  into this place of torment.’

Lukas 16:31

16:31 He ¹⁵⁷  replied to him, ‘If they do not respond to ¹⁵⁸  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁵⁹ 

Lukas 17:6

17:6 So ¹⁶⁰  the Lord replied, ¹⁶¹  “If ¹⁶²  you had faith the size of ¹⁶³  a mustard seed, you could say to this black mulberry ¹⁶⁴  tree, ‘Be pulled out by the roots and planted in the sea,’ ¹⁶⁵  and it would obey ¹⁶⁶  you.

Lukas 21:8

21:8 He ¹⁶⁷  said, “Watch out ¹⁶⁸  that you are not misled. For many will come in my name, saying, ‘I am he,’ ¹⁶⁹  and, ‘The time is near.’ Do not follow them!

Lukas 22:26

22:26 Not so with you; ¹⁷⁰  instead the one who is greatest among you must become like the youngest, and the leader ¹⁷¹  like the one who serves. ¹⁷² 

Lukas 22:36

22:36 He said to them, “But now, the one who ¹⁷³  has a money bag must take it, and likewise a traveler’s bag ¹⁷⁴  too. And the one who has no sword must sell his cloak and buy one.

Lukas 22:67

22:67 and said, “If ¹⁷⁵  you are the Christ, ¹⁷⁶  tell us.” But he said to them, “If ¹⁷⁷  I tell you, you will not ¹⁷⁸  believe,

Lukas 24:49

24:49 And look, I am sending you ¹⁷⁹  what my Father promised. ¹⁸⁰  But stay in the city ¹⁸¹  until you have been clothed with power ¹⁸²  from on high.”

Lukas 9:22

9:22 saying, “The Son of Man must suffer ¹⁸³  many things and be rejected by the elders, ¹⁸⁴  chief priests, and experts in the law, ¹⁸⁵  and be killed, and on the third day be raised.” ¹⁸⁶ 

Lukas 10:30

10:30 Jesus replied, ¹⁸⁷  “A man was going down ¹⁸⁸  from Jerusalem ¹⁸⁹  to Jericho, ¹⁹⁰  and fell into the hands of robbers, who stripped him, beat ¹⁹¹  him up, and went off, leaving him half dead. ¹⁹² 

Lukas 13:7

13:7 So ¹⁹³  he said to the worker who tended the vineyard, ‘For ¹⁹⁴  three years ¹⁹⁵  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹⁹⁶  I find none. Cut ¹⁹⁷  it down! Why ¹⁹⁸  should it continue to deplete ¹⁹⁹  the soil?’

[9:60]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ² sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ³ 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.

[13:8]  ⁴ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ⁵ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[2:29]  ⁶ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ⁷ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ⁸ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ⁹ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[2:29]  ¹⁰ tn Grk “now release your servant.”

[8:32]  ¹¹ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ¹² tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ¹⁴ 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.

[18:16]  ¹⁵ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

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

[18:16]  ¹⁷ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[10:40]  ¹⁸ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ¹⁹ tn Grk “with much serving.”

[10:40]  ²⁰ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ²¹ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ²² tn Grk “has left me to serve alone.”

[10:40]  ²³ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[22:51]  ²⁴ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ²⁵ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ²⁶ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

[9:61]  ²⁷ tn Grk “And another also said.”

[9:61]  ²⁸ tn Grk “to those in my house.”

[12:39]  ²⁹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ³⁰ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[9:59]  ³¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ³² tn Grk “said.”

[18:41]  ³³ tn Grk “said.”

[18:41]  ³⁴ tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[19:44]  ³⁵ 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]  ³⁶ 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]  ³⁷ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ³⁸ tn Grk “leave stone on stone.”

[19:44]  ³⁹ 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.

[9:33]  ⁴⁰ 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 καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ⁴¹ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ⁴² tn Grk “to leave from him.”

[9:33]  ⁴³ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:33]  sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.

[4:34]  ⁴⁴ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ⁴⁵ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[8:51]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁴⁷ 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.

[9:38]  ⁴⁸ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).

[9:38]  ⁴⁹ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ⁵⁰ tn This verb means “to have regard for”; see Luke 1:48.

[20:16]  ⁵¹ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ⁵² sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ⁵³ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ⁵⁴ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[1:38]  ⁵⁵ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ⁵⁶ tn Grk “behold.”

[1:38]  ⁵⁷ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ⁵⁸ tn Grk “let this be to me.”

[1:38]  ⁵⁹ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:29]  ⁶¹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ⁶² 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]  ⁶³ tn Or “cloak.”

[6:29]  ⁶⁴ tn See the note on the word “tunics” in 3:11.

[6:29]  ⁶⁵ 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.

[16:29]  ⁶⁶ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ⁶⁷ 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).

[15:23]  ⁶⁸ tn Grk “And bring.” 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.

[15:23]  ⁶⁹ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ⁷⁰ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[23:35]  ⁷¹ 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).

[23:35]  ⁷² sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁷³ tn This is a first class condition in the Greek text.

[23:35]  ⁷⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.

[6:36]  ⁷⁵ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[11:4]  ⁷⁶ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ⁷⁷ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:4]  tn Or “into a time of testing.”

[11:4]  sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

[6:31]  ⁷⁸ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ⁷⁹ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[12:35]  ⁸⁰ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

[12:35]  ⁸¹ sn Keep your lamps burning means to be ready at all times.

[3:11]  ⁸² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ⁸³ 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 to “answered them.”

[3:11]  ⁸⁴ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[21:6]  ⁸⁵ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ⁸⁶ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[21:21]  ⁸⁷ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ⁸⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁸⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:42]  ⁹⁰ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ⁹¹ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ⁹² sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[9:62]  ⁹³ tn Here δέ (de) has not been translated.

[9:62]  ⁹⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ⁹⁵ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ⁹⁶ 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.

[10:31]  ⁹⁷ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ⁹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ⁹⁹ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ¹⁰⁰ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ¹⁰¹ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[11:2]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ tn Grk “hallowed be your name.”

[11:2]  ¹⁰⁵ 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.

[12:25]  ¹⁰⁶ tn Or “by being anxious.”

[12:25]  ¹⁰⁷ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[14:35]  ¹⁰⁸ tn Or “It is not useful” (L&N 65.32).

[14:35]  ¹⁰⁹ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ¹¹⁰ 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).

[18:5]  ¹¹¹ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ¹¹² tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[19:38]  ¹¹³ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ¹¹⁴ sn A quotation from Ps 118:26.

[21:20]  ¹¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ¹¹⁶ sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

[21:20]  ¹¹⁷ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ¹¹⁸ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

[21:31]  ¹¹⁹ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ¹²⁰ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[23:23]  ¹²¹ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[6:23]  ¹²² tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ¹²³ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹²⁴ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[8:8]  ¹²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ¹²⁶ tn Grk “when it grew, after it grew.”

[8:8]  ¹²⁷ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ¹²⁸ tn Grk “said these things.”

[8:8]  ¹²⁹ 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 14:35).

[9:23]  ¹³⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ¹³¹ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ¹³² tn Grk “to come after me.”

[9:23]  ¹³³ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ¹³⁴ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[10:11]  ¹³⁵ tn Or “city.”

[10:11]  ¹³⁶ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ¹³⁷ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ¹³⁸ 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).

[10:32]  ¹³⁹ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ¹⁴⁰ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[11:19]  ¹⁴¹ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ¹⁴² tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:34]  ¹⁴³ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ¹⁴⁴ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[11:39]  ¹⁴⁵ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ¹⁴⁶ tn Or “and evil.”

[13:35]  ¹⁴⁷ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ¹⁴⁸ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[16:24]  ¹⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁵⁰ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹⁵¹ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹⁵² sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹⁵³ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹⁵⁴ sn Fire in this context is OT imagery; see Isa 66:24.

[16:28]  ¹⁵⁵ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ¹⁵⁶ tn Grk “lest they also come.”

[16:31]  ¹⁵⁷ tn Here δέ (de) has not been translated.

[16:31]  ¹⁵⁸ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹⁵⁹ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[17:6]  ¹⁶⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ¹⁶¹ tn Grk “said.”

[17:6]  ¹⁶² tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ¹⁶³ tn Grk “faith as,” “faith like.”

[17:6]  ¹⁶⁴ 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]  ¹⁶⁵ 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]  ¹⁶⁶ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[21:8]  ¹⁶⁷ tn Here δέ (de) has not been translated.

[21:8]  ¹⁶⁸ tn Or “Be on guard.”

[21:8]  ¹⁶⁹ tn That is, “I am the Messiah.”

[22:26]  ¹⁷⁰ tn Grk “But you are not thus.”

[22:26]  ¹⁷¹ tn Or “the ruler.”

[22:26]  ¹⁷² 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.

[22:36]  ¹⁷³ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ¹⁷⁴ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:67]  ¹⁷⁵ tn This is a first class condition in the Greek text.

[22:67]  ¹⁷⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ¹⁷⁷ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ¹⁷⁸ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[24:49]  ¹⁷⁹ tn Grk “sending on you.”

[24:49]  ¹⁸⁰ 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]  ¹⁸¹ sn The city refers to Jerusalem.

[24:49]  ¹⁸² 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).

[9:22]  ¹⁸³ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ¹⁸⁴ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ¹⁸⁵ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ¹⁸⁶ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[10:30]  ¹⁸⁷ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁸⁸ 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]  ¹⁸⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁹⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹⁹¹ 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]  ¹⁹² sn That is, in a state between life and death; severely wounded.

[13:7]  ¹⁹³ 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]  ¹⁹⁴ tn Grk “Behold, for.”

[13:7]  ¹⁹⁵ 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]  ¹⁹⁶ 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]  ¹⁹⁷ 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]  ¹⁹⁸ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ¹⁹⁹ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.