Lukas 1:3

1:3 So ¹  it seemed good to me as well, ²  because I have followed ³  all things carefully from the beginning, to write an orderly account ⁴  for you, most excellent Theophilus,

Lukas 1:15

1:15 for he will be great in the sight of ⁵  the Lord. He ⁶  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ⁷ 

Lukas 1:20

1:20 And now, ⁸  because you did not believe my words, which will be fulfilled in their time, ⁹  you will be silent, unable to speak, ¹⁰  until the day these things take place.”

Lukas 1:48

1:48 because he has looked upon the humble state of his servant. ¹¹ 

For ¹²  from now on ¹³  all generations will call me blessed, ¹⁴ 

Lukas 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹⁵  for I proclaim to you good news ¹⁶  that brings great joy to all the people:

Lukas 2:20

2:20 So ¹⁷  the shepherds returned, glorifying and praising ¹⁸  God for all they had heard and seen; everything was just as they had been told. ¹⁹ 

Lukas 4:2

4:2 where for forty days he endured temptations ²⁰  from the devil. He ²¹  ate nothing ²²  during those days, and when they were completed, ²³  he was famished.

Lukas 4:35

4:35 But ²⁴  Jesus rebuked him: ²⁵  “Silence! Come out of him!” ²⁶  Then, after the demon threw the man ²⁷  down in their midst, he came out of him without hurting him. ²⁸ 

Lukas 4:42

4:42 The next morning ²⁹  Jesus ³⁰  departed and went to a deserted place. Yet ³¹  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 5:5

5:5 Simon ³²  answered, ³³  “Master, ³⁴  we worked hard all night and caught nothing! But at your word ³⁵  I will lower ³⁶  the nets.”

Lukas 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ³⁷  Then ³⁸  Jesus said to Simon, “Do not be afraid; from now on ³⁹  you will be catching people.” ⁴⁰ 

Lukas 5:24

5:24 But so that you may know ⁴¹  that the Son of Man ⁴²  has authority on earth to forgive sins” – he said to the paralyzed man ⁴³  – “I tell you, stand up, take your stretcher ⁴⁴  and go home.” ⁴⁵ 

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ⁴⁶  was going through the grain fields on ⁴⁷  a Sabbath, ⁴⁸  and his disciples picked some heads of wheat, ⁴⁹  rubbed them in their hands, and ate them. ⁵⁰ 

Lukas 6:7

6:7 The experts in the law ⁵¹  and the Pharisees ⁵²  watched ⁵³  Jesus ⁵⁴  closely to see if ⁵⁵  he would heal on the Sabbath, ⁵⁶  so that they could find a reason to accuse him.

Lukas 7:29

7:29 (Now ⁵⁷  all the people who heard this, even the tax collectors, ⁵⁸  acknowledged ⁵⁹  God’s justice, because they had been baptized ⁶⁰  with John’s baptism.

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ⁶¹  from one town after another, ⁶²  he spoke to them ⁶³  in a parable:

Lukas 8:23

8:23 and as they sailed he fell asleep. Now a violent windstorm ⁶⁴  came down on the lake, ⁶⁵  and the boat ⁶⁶  started filling up with water, and they were in danger.

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ⁶⁷  and the demonic spirits ⁶⁸  begged Jesus ⁶⁹  to let them go into them. He gave them permission. ⁷⁰ 

Lukas 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ⁷¹ 

As Jesus was on his way, the crowds pressed ⁷²  around him.

Lukas 9:3

9:3 He ⁷³  said to them, “Take nothing for your ⁷⁴  journey – no staff, ⁷⁵  no bag, ⁷⁶  no bread, no money, and do not take an extra tunic. ⁷⁷ 

Lukas 9:9

9:9 Herod said, “I had John ⁷⁸  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ⁷⁹ 

Lukas 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ⁸⁰  have nests, but the Son of Man has no place to lay his head.” ⁸¹ 

Lukas 10:2

10:2 He ⁸²  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ⁸³  to send out ⁸⁴  workers into his harvest.

Lukas 10:6

10:6 And if a peace-loving person ⁸⁵  is there, your peace will remain on him, but if not, it will return to you. ⁸⁶ 

Lukas 10:17

10:17 Then ⁸⁷  the seventy-two ⁸⁸  returned with joy, saying, “Lord, even the demons submit to ⁸⁹  us in your name!” ⁹⁰ 

Lukas 11:49

11:49 For this reason also the wisdom ⁹¹  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 11:51

11:51 from the blood of Abel ⁹²  to the blood of Zechariah, ⁹³  who was killed ⁹⁴  between the altar and the sanctuary. ⁹⁵  Yes, I tell you, it will be charged against ⁹⁶  this generation.

Lukas 11:53

11:53 When he went out from there, the experts in the law ⁹⁷  and the Pharisees began to oppose him bitterly, ⁹⁸  and to ask him hostile questions ⁹⁹  about many things,

Lukas 12:47

12:47 That ¹⁰⁰  servant who knew his master’s will but did not get ready or do what his master asked ¹⁰¹  will receive a severe beating.

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ¹⁰²  one Sabbath when Jesus went to dine ¹⁰³  at the house of a leader ¹⁰⁴  of the Pharisees, ¹⁰⁵  they were watching ¹⁰⁶  him closely.

Lukas 14:15

The Parable of the Great Banquet

14:15 When ¹⁰⁷  one of those at the meal with Jesus ¹⁰⁸  heard this, he said to him, “Blessed is everyone ¹⁰⁹  who will feast ¹¹⁰  in the kingdom of God!” ¹¹¹ 

Lukas 15:4

15:4 “Which one ¹¹²  of you, if he has a hundred ¹¹³  sheep and loses one of them, would not leave the ninety-nine in the open pasture ¹¹⁴  and go look for ¹¹⁵  the one that is lost until he finds it? ¹¹⁶ 

Lukas 15:9

15:9 Then ¹¹⁷  when she has found it, she calls together her ¹¹⁸  friends and neighbors, saying, ‘Rejoice ¹¹⁹  with me, for I have found the coin ¹²⁰  that I had lost.’

Lukas 15:22

15:22 But the father said to his slaves, ¹²¹  ‘Hurry! Bring the best robe, ¹²²  and put it on him! Put a ring on his finger ¹²³  and sandals ¹²⁴  on his feet!

Lukas 16:16

16:16 “The law and the prophets were in force ¹²⁵  until John; ¹²⁶  since then, ¹²⁷  the good news of the kingdom of God ¹²⁸  has been proclaimed, and everyone is urged to enter it. ¹²⁹ 

Lukas 16:23

16:23 And in hell, ¹³⁰  as he was in torment, ¹³¹  he looked up ¹³²  and saw Abraham far off with Lazarus at his side. ¹³³ 

Lukas 17:7

17:7 “Would any one of you say ¹³⁴  to your slave ¹³⁵  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ¹³⁶ 

Lukas 17:14

17:14 When ¹³⁷  he saw them he said, “Go ¹³⁸  and show yourselves to the priests.” ¹³⁹  And ¹⁴⁰  as they went along, they were cleansed.

Lukas 17:24

17:24 For just like the lightning flashes ¹⁴¹  and lights up the sky from one side to the other, so will the Son of Man be in his day. ¹⁴² 

Lukas 18:7

18:7 Won’t ¹⁴³  God give justice to his chosen ones, who cry out ¹⁴⁴  to him day and night? ¹⁴⁵  Will he delay ¹⁴⁶  long to help them?

Lukas 18:29

18:29 Then ¹⁴⁷  Jesus ¹⁴⁸  said to them, “I tell you the truth, ¹⁴⁹  there is no one who has left home or wife or brothers ¹⁵⁰  or parents or children for the sake of God’s kingdom

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ¹⁵¹  Jesus ¹⁵²  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ¹⁵³  and everything that is written about the Son of Man by the prophets will be accomplished. ¹⁵⁴ 

Lukas 19:42

19:42 saying, “If you had only known on this day, ¹⁵⁵  even you, the things that make for peace! ¹⁵⁶  But now they are hidden ¹⁵⁷  from your eyes.

Lukas 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Lukas 20:13

20:13 Then ¹⁵⁸  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ¹⁵⁹  perhaps they will respect him.’

Lukas 20:15

20:15 So ¹⁶⁰  they threw him out of the vineyard and killed ¹⁶¹  him. What then will the owner of the vineyard do to them?

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ¹⁶²  in the passage about the bush, ¹⁶³  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ¹⁶⁴ 

Lukas 21:37

21:37 So ¹⁶⁵  every day Jesus ¹⁶⁶  was teaching in the temple courts, ¹⁶⁷  but at night he went and stayed ¹⁶⁸  on the Mount of Olives. ¹⁶⁹ 

Lukas 23:5

23:5 But they persisted ¹⁷⁰  in saying, “He incites ¹⁷¹  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ¹⁷² 

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. ¹⁷³ 

Lukas 24:41

24:41 And while they still could not believe it ¹⁷⁴  (because of their joy) and were amazed, ¹⁷⁵  he said to them, “Do you have anything here to eat?” ¹⁷⁶ 

Lukas 24:47

24:47 and repentance ¹⁷⁷  for the forgiveness of sins would be proclaimed ¹⁷⁸  in his name to all nations, ¹⁷⁹  beginning from Jerusalem. ¹⁸⁰ 

[1:3]  ¹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ² sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ⁴ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[1:15]  ⁵ tn Grk “before.”

[1:15]  ⁶ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ⁷ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[1:20]  ⁸ tn Grk “behold.”

[1:20]  ⁹ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ¹⁰ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[1:48]  ¹¹ tn See the note on the word “servant” in v. 38.

[1:48]  ¹² tn Grk “for behold.”

[1:48]  ¹³ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ¹⁴ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[2:10]  ¹⁵ tn Grk “behold.”

[2:10]  ¹⁶ tn Grk “I evangelize to you great joy.”

[2:20]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ¹⁸ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ¹⁹ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:20]  sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

[4:2]  ²⁰ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ²¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ²² sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ²³ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[4:35]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ²⁵ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ²⁶ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ²⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ²⁸ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[4:42]  ²⁹ tn Grk “When it became day.”

[4:42]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ³¹ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[5:5]  ³² tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ³³ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ³⁴ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ³⁵ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ³⁶ tn Or “let down.”

[5:10]  ³⁷ tn Or “business associates.”

[5:10]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ³⁹ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁴⁰ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

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

[5:24]  ⁴¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ⁴² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ⁴³ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ⁴⁴ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ⁴⁵ tn Grk “to your house.”

[6:1]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁴⁷ tn Grk “Now it happened that on.” 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.

[6:1]  ⁴⁸ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ⁴⁹ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ⁵⁰ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[6:7]  ⁵¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ⁵² sn See the note on Pharisees in 5:17.

[6:7]  ⁵³ 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]  ⁵⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁵⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ⁵⁶ 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).

[7:29]  ⁵⁷ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ⁵⁸ sn See the note on tax collectors in 3:12.

[7:29]  ⁵⁹ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ⁶⁰ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[8:4]  ⁶¹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ⁶² tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ⁶³ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:23]  ⁶⁴ tn Or “a squall.”

[8:23]  ⁶⁵ sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[8:23]  ⁶⁶ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

[8:32]  ⁶⁷ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ⁶⁸ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ⁶⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ⁷⁰ 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]  ⁷¹ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁷² sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[9:3]  ⁷³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁷⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ⁷⁵ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ⁷⁶ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ⁷⁷ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:9]  ⁷⁸ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ⁷⁹ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:58]  ⁸⁰ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ⁸¹ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[10:2]  ⁸² tn Here δέ (de) has not been translated.

[10:2]  ⁸³ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ⁸⁴ tn Grk “to thrust out.”

[10:6]  ⁸⁵ 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]  ⁸⁶ 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.

[10:17]  ⁸⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ⁸⁸ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ⁸⁹ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ⁹⁰ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[11:49]  ⁹¹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[11:51]  ⁹² sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁹³ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁹⁴ tn Or “who perished.”

[11:51]  ⁹⁵ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁹⁶ tn Or “required from.”

[11:53]  ⁹⁷ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁹⁸ tn Or “terribly.”

[11:53]  ⁹⁹ tn For this term see L&N 33.183.

[12:47]  ¹⁰⁰ tn Here δέ (de) has not been translated.

[12:47]  ¹⁰¹ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[14:1]  ¹⁰² tn Grk “Now it happened that one.” 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 “now” to indicate the transition to a new topic.

[14:1]  ¹⁰³ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹⁰⁴ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹⁰⁵ sn See the note on Pharisees in 5:17.

[14:1]  ¹⁰⁶ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:15]  ¹⁰⁷ tn Here δέ (de) has not been translated.

[14:15]  ¹⁰⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ¹⁰⁹ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ¹¹⁰ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ¹¹¹ 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.

[15:4]  ¹¹² tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹¹³ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ¹¹⁴ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ¹¹⁵ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ¹¹⁶ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:9]  ¹¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ¹¹⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ¹¹⁹ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ¹²⁰ tn Grk “drachma.”

[15:22]  ¹²¹ tn See the note on the word “slave” in 7:2.

[15:22]  ¹²² sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ¹²³ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ¹²⁴ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[16:16]  ¹²⁵ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ¹²⁶ sn John refers to John the Baptist.

[16:16]  ¹²⁷ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹²⁸ 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.

[16:16]  ¹²⁹ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:23]  ¹³⁰ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ¹³¹ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹³² tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ¹³³ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[17:7]  ¹³⁴ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ¹³⁵ tn See the note on the word “slave” in 7:2.

[17:7]  ¹³⁶ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[17:14]  ¹³⁷ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ¹³⁸ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ¹³⁹ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ¹⁴⁰ 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.

[17:24]  ¹⁴¹ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ¹⁴² tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[18:7]  ¹⁴³ tn Here δέ (de) has not been translated.

[18:7]  ¹⁴⁴ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ¹⁴⁵ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ¹⁴⁶ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[18:29]  ¹⁴⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ¹⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ¹⁴⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ¹⁵⁰ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[18:31]  ¹⁵¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ¹⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ¹⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ¹⁵⁴ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[19:42]  ¹⁵⁵ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹⁵⁶ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹⁵⁷ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[20:13]  ¹⁵⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ¹⁵⁹ tn Grk “my beloved son.” See comment at Luke 3:22.

[20:13]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[20:15]  ¹⁶⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ¹⁶¹ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[20:37]  ¹⁶² tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ¹⁶³ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ¹⁶⁴ sn A quotation from Exod 3:6.

[21:37]  ¹⁶⁵ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ¹⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ¹⁶⁷ tn Grk “in the temple.”

[21:37]  ¹⁶⁸ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ¹⁶⁹ tn Grk “at the mountain called ‘of Olives.’”

[21:37]  sn See the note on the phrase Mount of Olives in 19:29.

[23:5]  ¹⁷⁰ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ¹⁷¹ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ¹⁷² tn Grk “beginning from Galilee until here.”

[23:48]  ¹⁷³ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[24:41]  ¹⁷⁴ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ¹⁷⁵ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ¹⁷⁶ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

[24:47]  ¹⁷⁷ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹⁷⁸ tn Or “preached,” “announced.”

[24:47]  ¹⁷⁹ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ¹⁸⁰ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.