Lukas 1:10-11

1:10 Now ¹  the whole crowd ²  of people were praying outside at the hour of the incense offering. ³  1:11 An ⁴  angel of the Lord, ⁵  standing on the right side of the altar of incense, appeared ⁶  to him.

Lukas 1:19

1:19 The ⁷  angel answered him, “I am Gabriel, who stands ⁸  in the presence of God, and I was sent to speak to you and to bring ⁹  you this good news.

Lukas 1:75

1:75 in holiness and righteousness ¹⁰  before him for as long as we live. ¹¹ 

Lukas 2:9

2:9 An ¹²  angel of the Lord ¹³  appeared to ¹⁴  them, and the glory of the Lord shone around them, and they were absolutely terrified. ¹⁵ 

Lukas 4:9

4:9 Then ¹⁶  the devil ¹⁷  brought him to Jerusalem, ¹⁸  had him stand ¹⁹  on the highest point of the temple, ²⁰  and said to him, “If ²¹  you are the Son of God, throw yourself down from here,

Lukas 4:16

Rejection at Nazareth

4:16 Now ²²  Jesus ²³  came to Nazareth, ²⁴  where he had been brought up, and went into the synagogue ²⁵  on the Sabbath day, as was his custom. ²⁶  He ²⁷  stood up to read, ²⁸ 

Lukas 4:29

4:29 They got up, forced ²⁹  him out of the town, ³⁰  and brought him to the brow of the hill on which their town was built, so that ³¹  they could throw him down the cliff. ³² 

Lukas 4:38-39

4:38 After Jesus left ³³  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ³⁴  to help her. ³⁵  4:39 So ³⁶  he stood over her, commanded ³⁷  the fever, and it left her. Immediately ³⁸  she got up and began to serve ³⁹  them.

Lukas 5:1

The Call of the Disciples

5:1 Now ⁴⁰  Jesus was standing by the Lake of Gennesaret, ⁴¹  and the crowd was pressing around him ⁴²  to hear the word of God.

Lukas 5:23

5:23 Which is easier, ⁴³  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 5:25

5:25 Immediately ⁴⁴  he stood up before them, picked ⁴⁵  up the stretcher ⁴⁶  he had been lying on, and went home, glorifying ⁴⁷  God.

Lukas 5:28

5:28 And he got up and followed him, leaving everything ⁴⁸  behind. ⁴⁹ 

Lukas 6:8

6:8 But ⁵⁰  he knew ⁵¹  their thoughts, ⁵²  and said to the man who had the withered hand, “Get up and stand here.” ⁵³  So ⁵⁴  he rose and stood there.

Lukas 6:17

The Sermon on the Plain

6:17 Then ⁵⁵  he came down with them and stood on a level place. ⁵⁶  And a large number ⁵⁷  of his disciples had gathered ⁵⁸  along with ⁵⁹  a vast multitude from all over Judea, from ⁶⁰  Jerusalem, ⁶¹  and from the seacoast of Tyre ⁶²  and Sidon. ⁶³  They came to hear him and to be healed ⁶⁴  of their diseases,

Lukas 7:38

7:38 As ⁶⁵  she stood ⁶⁶  behind him at his feet, weeping, she began to wet his feet with her tears. She ⁶⁷  wiped them with her hair, ⁶⁸  kissed ⁶⁹  them, ⁷⁰  and anointed ⁷¹  them with the perfumed oil.

Lukas 8:20

8:20 So ⁷²  he was told, “Your mother and your brothers are standing outside, wanting to see you.”

Lukas 8:55

8:55 Her ⁷³  spirit returned, ⁷⁴  and she got up immediately. Then ⁷⁵  he told them to give her something to eat.

Lukas 9:27

9:27 But I tell you most certainly, ⁷⁶  there are some standing here who will not ⁷⁷  experience ⁷⁸  death before they see the kingdom of God.” ⁷⁹ 

Lukas 9:32

9:32 Now Peter and those with him were quite sleepy, ⁸⁰  but as they became fully awake, ⁸¹  they saw his glory and the two men standing with him.

Lukas 9:47

9:47 But when Jesus discerned their innermost thoughts, ⁸²  he took a child, had him stand by ⁸³  his side,

Lukas 10:25

The Parable of the Good Samaritan

10:25 Now ⁸⁴  an expert in religious law ⁸⁵  stood up to test Jesus, ⁸⁶  saying, “Teacher, what must I do to inherit eternal life?” ⁸⁷ 

Lukas 11:18

11:18 So ⁸⁸  if ⁸⁹  Satan too is divided against himself, how will his kingdom stand? I ask you this because ⁹⁰  you claim that I cast out demons by Beelzebul.

Lukas 11:32

11:32 The people ⁹¹  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ⁹²  – and now, ⁹³  something greater than Jonah is here!

Lukas 11:45

11:45 One of the experts in religious law ⁹⁴  answered him, “Teacher, when you say these things you insult ⁹⁵  us too.”

Lukas 13:6-7

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. 13:7 So ⁹⁹  he said to the worker who tended the vineyard, ‘For ¹⁰⁰  three years ¹⁰¹  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹⁰²  I find none. Cut ¹⁰³  it down! Why ¹⁰⁴  should it continue to deplete ¹⁰⁵  the soil?’

Lukas 13:11

13:11 and a woman was there ¹⁰⁶  who had been disabled by a spirit ¹⁰⁷  for eighteen years. She ¹⁰⁸  was bent over and could not straighten herself up completely. ¹⁰⁹ 

Lukas 13:13

13:13 Then ¹¹⁰  he placed his hands on her, and immediately ¹¹¹  she straightened up and praised God.

Lukas 13:24-25

13:24 “Exert every effort ¹¹²  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ¹¹³  the head of the house ¹¹⁴  gets up ¹¹⁵  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ¹¹⁶  let us in!’ ¹¹⁷  But he will answer you, ¹¹⁸  ‘I don’t know where you come from.’ ¹¹⁹ 

Lukas 14:2

14:2 There ¹²⁰  right ¹²¹  in front of him was a man suffering from dropsy. ¹²² 

Lukas 15:20

15:20 So ¹²³  he got up and went to his father. But while he was still a long way from home ¹²⁴  his father saw him, and his heart went out to him; ¹²⁵  he ran and hugged ¹²⁶  his son ¹²⁷  and kissed him.

Lukas 17:12

17:12 As ¹²⁸  he was entering ¹²⁹  a village, ten men with leprosy ¹³⁰  met him. They ¹³¹  stood at a distance,

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ¹³²  ‘God, I thank ¹³³  you that I am not like other people: ¹³⁴  extortionists, ¹³⁵  unrighteous people, ¹³⁶  adulterers – or even like this tax collector. ¹³⁷ 

Lukas 18:13

18:13 The tax collector, however, stood ¹³⁸  far off and would not even look up ¹³⁹  to heaven, but beat his breast and said, ‘God, be merciful ¹⁴⁰  to me, sinner that I am!’ ¹⁴¹ 

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ¹⁴²  to the poor, and if ¹⁴³  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 19:24

19:24 And he said to his attendants, ¹⁴⁴  ‘Take the mina from him, and give it to the one who has ten.’ ¹⁴⁵ 

Lukas 21:1

The Widow’s Offering

21:1 Jesus ¹⁴⁶  looked up ¹⁴⁷  and saw the rich putting their gifts into the offering box. ¹⁴⁸ 

Lukas 21:36

21:36 But stay alert at all times, ¹⁴⁹  praying that you may have strength to escape all these things that must ¹⁵⁰  happen, and to stand before the Son of Man.”

Lukas 22:45

22:45 When ¹⁵¹  he got up from prayer, he came to the disciples and found them sleeping, exhausted ¹⁵²  from grief.

Lukas 23:1

Jesus Brought Before Pilate

23:1 Then ¹⁵³  the whole group of them rose up and brought Jesus ¹⁵⁴  before Pilate. ¹⁵⁵ 

Lukas 23:10

23:10 The chief priests and the experts in the law ¹⁵⁶  were there, vehemently accusing him. ¹⁵⁷ 

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ¹⁵⁸  him, saying, “He saved others. Let him save ¹⁵⁹  himself if ¹⁶⁰  he is the Christ ¹⁶¹  of God, his chosen one!”

Lukas 23:49

23:49 And all those who knew Jesus ¹⁶²  stood at a distance, and the women who had followed him from Galilee saw ¹⁶³  these things.

Lukas 24:4

24:4 While ¹⁶⁴  they were perplexed ¹⁶⁵  about this, suddenly ¹⁶⁶  two men stood beside them in dazzling ¹⁶⁷  attire.

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ¹⁶⁸  He bent down ¹⁶⁹  and saw only the strips of linen cloth; ¹⁷⁰  then he went home, ¹⁷¹  wondering ¹⁷²  what had happened. ¹⁷³ 

Lukas 24:33

24:33 So ¹⁷⁴  they got up that very hour and returned to Jerusalem. ¹⁷⁵  They ¹⁷⁶  found the eleven and those with them gathered together

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ¹⁷⁷  himself stood among them and said to them, “Peace be with you.” ¹⁷⁸ 

[1:10]  ¹ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ² tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ³ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:11]  ⁴ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ⁵ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ⁶ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:19]  ⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ⁸ tn Grk “the one who is standing before God.”

[1:19]  ⁹ tn Grk “to announce these things of good news to you.”

[1:75]  ¹⁰ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ¹¹ tn Grk “all our days.”

[2:9]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ¹³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ¹⁴ tn Or “stood in front of.”

[2:9]  ¹⁵ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

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

[4:9]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ¹⁷ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ¹⁹ tn Grk “and stood him.”

[4:9]  ²⁰ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ²¹ tn This is another first class condition, as in v. 3.

[4:16]  ²² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ²⁴ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ²⁵ sn See the note on synagogues in 4:15.

[4:16]  ²⁶ tn Grk “according to his custom.”

[4:16]  ²⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ²⁸ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:29]  ²⁹ tn Grk “cast.”

[4:29]  ³⁰ tn Or “city.”

[4:29]  ³¹ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ³² 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.

[4:38]  ³³ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ³⁵ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[4:39]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ³⁷ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

[4:39]  ³⁸ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  sn The note that this happened immediately shows the speed and totality of the recovery.

[4:39]  ³⁹ tn The imperfect verb has been translated ingressively.

[5:1]  ⁴⁰ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:1]  ⁴¹ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁴² sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:23]  ⁴³ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[5:25]  ⁴⁴ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ⁴⁵ tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

[5:25]  ⁴⁶ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

[5:25]  ⁴⁷ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

[5:28]  ⁴⁸ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  ⁴⁹ tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.

[6:8]  ⁵⁰ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ⁵¹ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ⁵² tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ⁵³ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:17]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ⁵⁶ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ⁵⁷ tn Grk “large crowd.”

[6:17]  ⁵⁸ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ⁵⁹ tn Grk “and.”

[6:17]  ⁶⁰ tn Grk “and from,” 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.

[6:17]  ⁶¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ⁶² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ⁶³ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:17]  ⁶⁴ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[7:38]  ⁶⁵ tn Grk “And standing.” 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.

[7:38]  ⁶⁶ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ⁶⁷ tn Grk “tears, and she.” 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.

[7:38]  ⁶⁸ tn Grk “with the hair of her head.”

[7:38]  ⁶⁹ tn Grk “and kissed,” 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.

[7:38]  ⁷⁰ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ⁷¹ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[8:20]  ⁷² tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[8:55]  ⁷³ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ⁷⁴ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:27]  ⁷⁶ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ⁷⁷ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ⁷⁸ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ⁷⁹ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[9:32]  ⁸⁰ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ⁸¹ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[9:47]  ⁸² tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ⁸³ tn On this use of παρά (para), see BDF §239.1.1.

[10:25]  ⁸⁴ 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).

[10:25]  ⁸⁵ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ⁸⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ⁸⁷ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[11:18]  ⁸⁸ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ⁸⁹ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ⁹⁰ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:32]  ⁹¹ tn See the note on the word “people” in v. 31.

[11:32]  ⁹² tn Grk “at the preaching of Jonah.”

[11:32]  sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

[11:32]  ⁹³ tn Grk “behold.”

[11:45]  ⁹⁴ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁹⁵ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[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.

[13:7]  ⁹⁹ 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]  ¹⁰⁰ tn Grk “Behold, for.”

[13:7]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ¹⁰⁵ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:11]  ¹⁰⁶ tn Grk “and behold, a woman.” 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).

[13:11]  ¹⁰⁷ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ¹⁰⁸ tn Grk “years, and.” 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.

[13:11]  ¹⁰⁹ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[13:13]  ¹¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ¹¹¹ sn The healing took place immediately.

[13:24]  ¹¹² tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:25]  ¹¹³ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ¹¹⁴ tn Or “the master of the household.”

[13:25]  ¹¹⁵ tn Or “rises,” or “stands up.”

[13:25]  ¹¹⁶ tn Or “Sir.”

[13:25]  ¹¹⁷ tn Grk “Open to us.”

[13:25]  ¹¹⁸ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ¹¹⁹ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[14:2]  ¹²⁰ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ¹²¹ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ¹²² sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[15:20]  ¹²³ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ¹²⁴ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹²⁵ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ¹²⁶ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ¹²⁷ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[17:12]  ¹²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ¹²⁹ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ¹³⁰ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ¹³¹ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[18:11]  ¹³² tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ¹³³ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹³⁴ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ¹³⁵ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹³⁶ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹³⁷ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:13]  ¹³⁸ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ¹³⁹ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ¹⁴⁰ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ¹⁴¹ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[19:8]  ¹⁴² sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ¹⁴³ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:24]  ¹⁴⁴ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ¹⁴⁵ tn Grk “the ten minas.”

[21:1]  ¹⁴⁶ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ¹⁴⁷ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ¹⁴⁸ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

[21:36]  ¹⁴⁹ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ¹⁵⁰ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[22:45]  ¹⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ¹⁵² tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

[23:1]  ¹⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ¹⁵⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ¹⁵⁵ sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.

[23:10]  ¹⁵⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ¹⁵⁷ sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:35]  ¹⁵⁸ 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]  ¹⁵⁹ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ¹⁶⁰ tn This is a first class condition in the Greek text.

[23:35]  ¹⁶¹ 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.

[23:49]  ¹⁶² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ¹⁶³ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.

[24:4]  ¹⁶⁴ tn Grk “And it happened that while.” 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.

[24:4]  ¹⁶⁵ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ¹⁶⁶ tn Grk “behold.”

[24:4]  ¹⁶⁷ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[24:12]  ¹⁶⁸ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ¹⁶⁹ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ¹⁷⁰ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ¹⁷¹ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ¹⁷² sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ¹⁷³ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[24:33]  ¹⁷⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ¹⁷⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ¹⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:36]  ¹⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ¹⁷⁸ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.