Lukas 1:7

1:7 But they did not have a child, because Elizabeth was barren, ¹  and they were both very old. ² 

Lukas 1:16

1:16 He ³  will turn ⁴  many of the people ⁵  of Israel to the Lord their God.

Lukas 1:20

1:20 And now, ⁶  because you did not believe my words, which will be fulfilled in their time, ⁷  you will be silent, unable to speak, ⁸  until the day these things take place.”

Lukas 1:51

1:51 He has demonstrated power ⁹  with his arm; he has scattered those whose pride wells up from the sheer arrogance ¹⁰  of their hearts.

Lukas 1:66

1:66 All ¹¹  who heard these things ¹²  kept them in their hearts, ¹³  saying, “What then will this child be?” ¹⁴  For the Lord’s hand ¹⁵  was indeed with him.

Lukas 1:77

1:77 to give his people knowledge of salvation ¹⁶  through the forgiveness ¹⁷  of their sins.

Lukas 2:8

The Shepherds’ Visit

2:8 Now ¹⁸  there were shepherds ¹⁹  nearby ²⁰  living out in the field, keeping guard ²¹  over their flock at night.

Lukas 2:15

2:15 When ²²  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ²³  and see this thing that has taken place, that the Lord ²⁴  has made known to us.”

Lukas 2:22

Jesus’ Presentation at the Temple

2:22 Now ²⁵  when the time came for their ²⁶  purification according to the law of Moses, Joseph and Mary ²⁷  brought Jesus ²⁸  up to Jerusalem ²⁹  to present him to the Lord

Lukas 2:42

2:42 When ³⁰  he was twelve years old, ³¹  they went up ³²  according to custom.

Lukas 2:46

2:46 After ³³  three days ³⁴  they found him in the temple courts, ³⁵  sitting among the teachers, ³⁶  listening to them and asking them questions.

Lukas 2:51

2:51 Then ³⁷  he went down with them and came to Nazareth, ³⁸  and was obedient ³⁹  to them. But ⁴⁰  his mother kept all these things ⁴¹  in her heart. ⁴² 

Lukas 3:15

3:15 While the people were filled with anticipation ⁴³  and they all wondered ⁴⁴  whether perhaps John ⁴⁵  could be the Christ, ⁴⁶ 

Lukas 4:2

4:2 where for forty days he endured temptations ⁴⁷  from the devil. He ⁴⁸  ate nothing ⁴⁹  during those days, and when they were completed, ⁵⁰  he was famished.

Lukas 4:6

4:6 And he ⁵¹  said to him, “To you ⁵²  I will grant this whole realm ⁵³  – and the glory that goes along with it, ⁵⁴  for it has been relinquished ⁵⁵  to me, and I can give it to anyone I wish.

Lukas 4:15

4:15 He ⁵⁶  began to teach ⁵⁷  in their synagogues ⁵⁸  and was praised ⁵⁹  by all.

Lukas 4:26-27

4:26 Yet ⁶⁰  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ⁶¹  4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁶²  yet ⁶³  none of them was cleansed except Naaman the Syrian.” ⁶⁴ 

Lukas 4:29-30

4:29 They got up, forced ⁶⁵  him out of the town, ⁶⁶  and brought him to the brow of the hill on which their town was built, so that ⁶⁷  they could throw him down the cliff. ⁶⁸  4:30 But he passed through the crowd ⁶⁹  and went on his way. ⁷⁰ 

Lukas 4:40

4:40 As the sun was setting, all those who had any relatives ⁷¹  sick with various diseases brought them to Jesus. ⁷²  He placed ⁷³  his hands on every one of them and healed them.

Lukas 4:42

4:42 The next morning ⁷⁴  Jesus ⁷⁵  departed and went to a deserted place. Yet ⁷⁶  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 5:2

5:2 He ⁷⁷  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Lukas 5:6

5:6 When ⁷⁸  they had done this, they caught so many fish that their nets started to tear. ⁷⁹ 

Lukas 5:15

5:15 But the news about him spread even more, ⁸⁰  and large crowds were gathering together to hear him ⁸¹  and to be healed of their illnesses.

Lukas 5:20

5:20 When ⁸²  Jesus ⁸³  saw their ⁸⁴  faith he said, “Friend, ⁸⁵  your sins are forgiven.” ⁸⁶ 

Lukas 5:22

5:22 When Jesus perceived ⁸⁷  their hostile thoughts, ⁸⁸  he said to them, ⁸⁹  “Why are you raising objections ⁹⁰  within yourselves?

Lukas 5:25

5:25 Immediately ⁹¹  he stood up before them, picked ⁹²  up the stretcher ⁹³  he had been lying on, and went home, glorifying ⁹⁴  God.

Lukas 5:29-30

5:29 Then ⁹⁵  Levi gave a great banquet ⁹⁶  in his house for Jesus, ⁹⁷  and there was a large crowd of tax collectors and others sitting ⁹⁸  at the table with them. 5:30 But ⁹⁹  the Pharisees ¹⁰⁰  and their experts in the law ¹⁰¹  complained ¹⁰²  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ¹⁰³ 

Lukas 5:34-35

5:34 So ¹⁰⁴  Jesus said to them, “You cannot make the wedding guests ¹⁰⁵  fast while the bridegroom ¹⁰⁶  is with them, can you? ¹⁰⁷  5:35 But those days are coming, and when the bridegroom is taken from them, ¹⁰⁸  at that time ¹⁰⁹  they will fast.”

Lukas 6:8

6:8 But ¹¹⁰  he knew ¹¹¹  their thoughts, ¹¹²  and said to the man who had the withered hand, “Get up and stand here.” ¹¹³  So ¹¹⁴  he rose and stood there.

Lukas 6:13

6:13 When ¹¹⁵  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ¹¹⁶ 

Lukas 6:17

The Sermon on the Plain

6:17 Then ¹¹⁷  he came down with them and stood on a level place. ¹¹⁸  And a large number ¹¹⁹  of his disciples had gathered ¹²⁰  along with ¹²¹  a vast multitude from all over Judea, from ¹²²  Jerusalem, ¹²³  and from the seacoast of Tyre ¹²⁴  and Sidon. ¹²⁵  They came to hear him and to be healed ¹²⁶  of their diseases,

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ¹²⁷  your reward is great in heaven. For their ancestors ¹²⁸  did the same things to the prophets. ¹²⁹ 

Lukas 6:26

6:26 “Woe to you ¹³⁰  when all people ¹³¹  speak well of you, for their ancestors ¹³²  did the same things to the false prophets.

Lukas 7:42

7:42 When they could not pay, he canceled ¹³³  the debts of both. Now which of them will love him more?”

Lukas 8:12

8:12 Those along the path are the ones who have heard; then the devil ¹³⁴  comes and takes away the word ¹³⁵  from their hearts, so that they may not believe ¹³⁶  and be saved.

Lukas 8:23

8:23 and as they sailed he fell asleep. Now a violent windstorm ¹³⁷  came down on the lake, ¹³⁸  and the boat ¹³⁹  started filling up with water, and they were in danger.

Lukas 8:37

8:37 Then ¹⁴⁰  all the people of the Gerasenes ¹⁴¹  and the surrounding region ¹⁴²  asked Jesus ¹⁴³  to leave them alone, ¹⁴⁴  for they were seized with great fear. ¹⁴⁵  So ¹⁴⁶  he got into the boat and left. ¹⁴⁷ 

Lukas 9:37

Healing a Boy with an Unclean Spirit

9:37 Now on ¹⁴⁸  the next day, when they had come down from the mountain, a large crowd met him.

Lukas 9:45-47

9:45 But they did not understand this statement; its meaning ¹⁴⁹  had been concealed ¹⁵⁰  from them, so that they could not grasp it. Yet ¹⁵¹  they were afraid to ask him about this statement.

Concerning the Greatest

9:46 Now an argument started among the disciples ¹⁵²  as to which of them might be ¹⁵³  the greatest. 9:47 But when Jesus discerned their innermost thoughts, ¹⁵⁴  he took a child, had him stand by ¹⁵⁵  his side,

Lukas 9:57

Challenging Professed Followers

9:57 As ¹⁵⁶  they were walking ¹⁵⁷  along the road, someone said to him, “I will follow you wherever you go.” ¹⁵⁸ 

Lukas 10:7

10:7 Stay ¹⁵⁹  in that same house, eating and drinking what they give you, ¹⁶⁰  for the worker deserves his pay. ¹⁶¹  Do not move around from house to house.

Lukas 11:15

11:15 But some of them said, “By the power of Beelzebul, ¹⁶²  the ruler ¹⁶³  of demons, he casts out demons.”

Lukas 11:17

11:17 But Jesus, ¹⁶⁴  realizing their thoughts, said to them, ¹⁶⁵  “Every kingdom divided against itself is destroyed, ¹⁶⁶  and a divided household falls. ¹⁶⁷ 

Lukas 11:49

11:49 For this reason also the wisdom ¹⁶⁸  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 12:6

12:6 Aren’t five sparrows sold for two pennies? ¹⁶⁹  Yet not one of them is forgotten before God.

Lukas 13:1

A Call to Repent

13:1 Now ¹⁷⁰  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹⁷¹ 

Lukas 15:4

15:4 “Which one ¹⁷²  of you, if he has a hundred ¹⁷³  sheep and loses one of them, would not leave the ninety-nine in the open pasture ¹⁷⁴  and go look for ¹⁷⁵  the one that is lost until he finds it? ¹⁷⁶ 

Lukas 15:12

15:12 The ¹⁷⁷  younger of them said to his ¹⁷⁸  father, ‘Father, give me the share of the estate ¹⁷⁹  that will belong ¹⁸⁰  to me.’ So ¹⁸¹  he divided his ¹⁸²  assets between them. ¹⁸³ 

Lukas 16:29

16:29 But Abraham said, ¹⁸⁴  ‘They have Moses and the prophets; they must respond to ¹⁸⁵  them.’

Lukas 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ¹⁸⁶  God with a loud voice.

Lukas 18:8

18:8 I tell you, he will give them justice speedily. ¹⁸⁷  Nevertheless, when the Son of Man comes, will he find faith ¹⁸⁸  on earth?”

Lukas 18:15

Jesus and Little Children

18:15 Now people ¹⁸⁹  were even bringing their babies ¹⁹⁰  to him for him to touch. ¹⁹¹  But when the disciples saw it, they began to scold those who brought them. ¹⁹² 

Lukas 18:34

18:34 But ¹⁹³  the twelve ¹⁹⁴  understood none of these things. This ¹⁹⁵  saying was hidden from them, and they did not grasp ¹⁹⁶  what Jesus meant. ¹⁹⁷ 

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ¹⁹⁸  proceeded to tell a parable, because he was near to Jerusalem, ¹⁹⁹  and because they thought ²⁰⁰  that the kingdom of God ²⁰¹  was going to ²⁰²  appear immediately.

Lukas 19:33

19:33 As ²⁰³  they were untying the colt, its owners asked them, ²⁰⁴  “Why are you untying that colt?”

Lukas 19:35

19:35 Then ²⁰⁵  they brought it to Jesus, threw their cloaks ²⁰⁶  on the colt, ²⁰⁷  and had Jesus get on ²⁰⁸  it.

Lukas 20:23

20:23 But Jesus ²⁰⁹  perceived their deceit ²¹⁰  and said to them,

Lukas 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ²¹¹  For all seven had married her.” ²¹² 

Lukas 21:1

The Widow’s Offering

21:1 Jesus ²¹³  looked up ²¹⁴  and saw the rich putting their gifts into the offering box. ²¹⁵ 

Lukas 21:8

21:8 He ²¹⁶  said, “Watch out ²¹⁷  that you are not misled. For many will come in my name, saying, ‘I am he,’ ²¹⁸  and, ‘The time is near.’ Do not follow them!

Lukas 21:12

21:12 But before all this, ²¹⁹  they will seize ²²⁰  you and persecute you, handing you over to the synagogues ²²¹  and prisons. You ²²²  will be brought before kings and governors because of my name.

Lukas 22:23-25

22:23 So ²²³  they began to question one another as to which of them it could possibly be who would do this.

22:24 A dispute also started ²²⁴  among them over which of them was to be regarded as the greatest. ²²⁵  22:25 So ²²⁶  Jesus ²²⁷  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ²²⁸ 

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 22:50

22:50 Then ²²⁹  one of them ²³⁰  struck the high priest’s slave, ²³¹  cutting off his right ear.

Lukas 22:55

22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Lukas 22:58

22:58 Then ²³²  a little later someone else ²³³  saw him and said, “You are one of them too.” But Peter said, “Man, ²³⁴  I am not!”

Lukas 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ²³⁵  Then ²³⁶  they led Jesus ²³⁷  away to their council ²³⁸ 

Lukas 23:1

Jesus Brought Before Pilate

23:1 Then ²³⁹  the whole group of them rose up and brought Jesus ²⁴⁰  before Pilate. ²⁴¹ 

Lukas 23:23-25

23:23 But they were insistent, ²⁴²  demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So ²⁴³  Pilate ²⁴⁴  decided ²⁴⁵  that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ²⁴⁶  to their will. ²⁴⁷ 

Lukas 23:51

23:51 (He ²⁴⁸  had not consented ²⁴⁹  to their plan and action.) He ²⁵⁰  was from the Judean town ²⁵¹  of Arimathea, and was looking forward to ²⁵²  the kingdom of God. ²⁵³ 

Lukas 24:5

24:5 The ²⁵⁴  women ²⁵⁵  were terribly frightened ²⁵⁶  and bowed ²⁵⁷  their faces to the ground, but the men said to them, “Why do you look for the living ²⁵⁸  among the dead?

Lukas 24:11

24:11 But these words seemed like pure nonsense ²⁵⁹  to them, and they did not believe them.

Lukas 24:13

Jesus Walks the Road to Emmaus

24:13 Now ²⁶⁰  that very day two of them ²⁶¹  were on their way to a village called Emmaus, about seven miles ²⁶²  from Jerusalem. ²⁶³ 

Lukas 24:16

24:16 (but their eyes were kept ²⁶⁴  from recognizing ²⁶⁵  him). ²⁶⁶ 

Lukas 24:30-31

24:30 When ²⁶⁷  he had taken his place at the table ²⁶⁸  with them, he took the bread, blessed and broke it, ²⁶⁹  and gave it to them. 24:31 At this point ²⁷⁰  their eyes were opened and they recognized ²⁷¹  him. ²⁷²  Then ²⁷³  he vanished out of their sight.

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ²⁷⁴  himself stood among them and said to them, “Peace be with you.” ²⁷⁵ 

Lukas 24:41

24:41 And while they still could not believe it ²⁷⁶  (because of their joy) and were amazed, ²⁷⁷  he said to them, “Do you have anything here to eat?” ²⁷⁸ 

Lukas 24:43

24:43 and he took it and ate it in front of them.

Lukas 24:45

24:45 Then he opened their minds so they could understand the scriptures, ²⁷⁹ 

Lukas 24:51

24:51 Now ²⁸⁰  during the blessing ²⁸¹  he departed ²⁸²  and was taken up into heaven. ²⁸³ 

[1:7]  ¹ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ² tn Grk “were both advanced in days” (an idiom for old age).

[1:16]  ³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ⁴ sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

[1:16]  ⁵ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:20]  ⁶ tn Grk “behold.”

[1:20]  ⁷ 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]  ⁸ 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.

[1:51]  ⁹ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ¹⁰ tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[1:66]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ¹² tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ¹³ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ¹⁴ tn Or “what manner of child will this one be?”

[1:66]  ¹⁵ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[1:77]  ¹⁶ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ¹⁷ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[2:8]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ¹⁹ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ²⁰ tn Grk “in that region.”

[2:8]  ²¹ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[2:15]  ²² tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:15]  ²³ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ²⁴ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[2:22]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ²⁶ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).

[2:22]  sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.

[2:22]  ²⁷ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:42]  ³⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:42]  ³¹ sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

[2:42]  ³² tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

[2:46]  ³³ tn Grk “And it happened that after.” 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.

[2:46]  ³⁴ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ³⁵ tn Grk “the temple.”

[2:46]  ³⁶ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[2:51]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ³⁸ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ³⁹ tn Or “was submitting.”

[2:51]  ⁴⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁴¹ tn Or “all these words.”

[2:51]  ⁴² sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[3:15]  ⁴³ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ⁴⁴ tn Grk “pondered in their hearts.”

[3:15]  ⁴⁵ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[4:2]  ⁴⁷ 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]  ⁴⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁴⁹ 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]  ⁵⁰ 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.

[4:6]  ⁵¹ tn Grk “And the devil.”

[4:6]  ⁵² sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁵³ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁵⁴ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁵⁵ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:15]  ⁵⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ⁵⁷ tn The imperfect verb has been translated ingressively.

[4:15]  ⁵⁸ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT 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).

[4:15]  ⁵⁹ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[4:26]  ⁶⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ⁶¹ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:26]  map For location see Map1 A1; JP3 F3; JP4 F3.

[4:27]  ⁶² sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁶³ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁶⁴ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[4:29]  ⁶⁵ tn Grk “cast.”

[4:29]  ⁶⁶ tn Or “city.”

[4:29]  ⁶⁷ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ⁶⁸ 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.

[4:30]  ⁶⁹ tn Grk “their midst.”

[4:30]  ⁷⁰ tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[4:40]  ⁷¹ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ⁷² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ⁷³ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:42]  ⁷⁴ tn Grk “When it became day.”

[4:42]  ⁷⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁷⁶ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[5:2]  ⁷⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ⁷⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ⁷⁹ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:15]  ⁸⁰ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ⁸¹ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:20]  ⁸² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ⁸⁴ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ⁸⁵ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ⁸⁶ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:20]  sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[5:22]  ⁸⁷ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ⁸⁸ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ⁸⁹ 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.

[5:22]  ⁹⁰ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:25]  ⁹¹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ⁹² 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]  ⁹³ 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]  ⁹⁴ 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.

[5:29]  ⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ⁹⁶ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ⁹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁹⁸ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[5:30]  ⁹⁹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹⁰⁰ sn See the note on Pharisees in 5:17.

[5:30]  ¹⁰¹ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ¹⁰² tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ¹⁰³ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[5:34]  ¹⁰⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ¹⁰⁵ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ¹⁰⁶ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ¹⁰⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[5:35]  ¹⁰⁸ sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

[5:35]  ¹⁰⁹ tn Grk “then in those days.”

[6:8]  ¹¹⁰ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ¹¹¹ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ¹¹² tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ¹¹³ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ¹¹⁴ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:13]  ¹¹⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ¹¹⁶ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[6:17]  ¹¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ¹¹⁸ 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]  ¹¹⁹ tn Grk “large crowd.”

[6:17]  ¹²⁰ 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]  ¹²¹ tn Grk “and.”

[6:17]  ¹²² 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]  ¹²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ¹²⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ¹²⁵ 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]  ¹²⁶ 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.

[6:23]  ¹²⁷ 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]  ¹²⁸ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹²⁹ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:26]  ¹³⁰ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ¹³¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ¹³² tn Or “forefathers”; Grk “fathers.”

[7:42]  ¹³³ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[8:12]  ¹³⁴ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ¹³⁵ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ¹³⁶ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:23]  ¹³⁷ tn Or “a squall.”

[8:23]  ¹³⁸ 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]  ¹³⁹ 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.

[8:37]  ¹⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ¹⁴¹ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ¹⁴² tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ¹⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ¹⁴⁴ tn Or “to depart from them.”

[8:37]  ¹⁴⁵ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ¹⁴⁶ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ¹⁴⁷ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[9:37]  ¹⁴⁸ 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.

[9:45]  ¹⁴⁹ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹⁵⁰ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ¹⁵¹ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:46]  ¹⁵² tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ¹⁵³ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[9:47]  ¹⁵⁴ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ¹⁵⁵ tn On this use of παρά (para), see BDF §239.1.1.

[9:57]  ¹⁵⁶ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ¹⁵⁷ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ¹⁵⁸ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[9:57]  sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

[10:7]  ¹⁵⁹ tn Here δέ (de) has not been translated.

[10:7]  ¹⁶⁰ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ¹⁶¹ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[11:15]  ¹⁶² tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ¹⁶³ tn Or “prince.”

[11:17]  ¹⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ¹⁶⁵ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ¹⁶⁶ tn Or “is left in ruins.”

[11:17]  ¹⁶⁷ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:49]  ¹⁶⁸ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[12:6]  ¹⁶⁹ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[13:1]  ¹⁷⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹⁷¹ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[15:4]  ¹⁷² tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹⁷³ 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]  ¹⁷⁴ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ¹⁷⁵ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ¹⁷⁶ 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.

[15:12]  ¹⁷⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ¹⁷⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁷⁹ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ¹⁸⁰ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ¹⁸¹ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ¹⁸² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁸³ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[16:29]  ¹⁸⁴ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ¹⁸⁵ 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).

[17:15]  ¹⁸⁶ tn Grk “glorifying God.”

[18:8]  ¹⁸⁷ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ¹⁸⁸ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[18:15]  ¹⁸⁹ tn Grk “they.”

[18:15]  ¹⁹⁰ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ¹⁹¹ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ¹⁹² tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[18:34]  ¹⁹³ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ¹⁹⁴ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ¹⁹⁵ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ¹⁹⁶ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ¹⁹⁷ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[19:11]  ¹⁹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ¹⁹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ²⁰⁰ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ²⁰¹ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ²⁰² tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:33]  ²⁰³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ²⁰⁴ tn Grk “said to them.”

[19:35]  ²⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ²⁰⁶ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ²⁰⁷ sn See Zech 9:9.

[19:35]  ²⁰⁸ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[20:23]  ²⁰⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ²¹⁰ tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).

[20:33]  ²¹¹ sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

[20:33]  ²¹² tn Grk “For the seven had her as wife.”

[21:1]  ²¹³ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ²¹⁴ 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]  ²¹⁵ 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).

[21:8]  ²¹⁶ tn Here δέ (de) has not been translated.

[21:8]  ²¹⁷ tn Or “Be on guard.”

[21:8]  ²¹⁸ tn That is, “I am the Messiah.”

[21:12]  ²¹⁹ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ²²⁰ tn Grk “will lay their hands on you.”

[21:12]  ²²¹ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ²²² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[22:23]  ²²³ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

[22:24]  ²²⁴ tn Or “happened.”

[22:24]  ²²⁵ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:25]  ²²⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ²²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ²²⁸ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[22:50]  ²²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ²³⁰ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ²³¹ tn See the note on the word “slave” in 7:2.

[22:58]  ²³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ²³³ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ²³⁴ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:66]  ²³⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ²³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ²³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ²³⁸ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[23:1]  ²³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ²⁴⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ²⁴¹ 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.

[23:23]  ²⁴² tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:24]  ²⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ²⁴⁴ sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.

[23:24]  ²⁴⁵ tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.

[23:25]  ²⁴⁶ tn Or “delivered up.”

[23:25]  ²⁴⁷ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.

[23:51]  ²⁴⁸ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ²⁴⁹ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

[23:51]  ²⁵⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ²⁵¹ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ²⁵² tn Or “waiting for.”

[23:51]  ²⁵³ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.

[24:5]  ²⁵⁴ tn Here δέ (de) has not been translated.

[24:5]  ²⁵⁵ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ²⁵⁶ tn Or “They were extremely afraid.”

[24:5]  ²⁵⁷ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ²⁵⁸ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:11]  ²⁵⁹ sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.

[24:13]  ²⁶⁰ 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).

[24:13]  ²⁶¹ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ²⁶² tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ²⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:16]  ²⁶⁴ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ²⁶⁵ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ²⁶⁶ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:30]  ²⁶⁷ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ²⁶⁸ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ²⁶⁹ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:31]  ²⁷⁰ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ²⁷¹ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ²⁷² tn This pronoun is somewhat emphatic.

[24:31]  ²⁷³ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:36]  ²⁷⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ²⁷⁵ 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.

[24:41]  ²⁷⁶ 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]  ²⁷⁷ 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]  ²⁷⁸ 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.

[24:45]  ²⁷⁹ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[24:51]  ²⁸⁰ 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.

[24:51]  ²⁸¹ tn Grk “while he blessed them.”

[24:51]  ²⁸² tn Grk “he departed from them.”

[24:51]  ²⁸³ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

[24:51]  tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

[24:51]  sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.