Lukas 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹  and your wife Elizabeth will bear you a son; you ²  will name him John. ³ 

Lukas 2:7

2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ⁴  and laid him in a manger, ⁵  because there was no place for them in the inn. ⁶ 

Lukas 2:38

2:38 At that moment, ⁷  she came up to them ⁸  and began to give thanks to God and to speak ⁹  about the child ¹⁰  to all who were waiting for the redemption of Jerusalem. ¹¹ 

Lukas 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ¹²  of one shouting in the wilderness: ¹³ 

‘Prepare the way for the Lord,

make ¹⁴  his paths straight.

Lukas 3:9

3:9 Even now the ax is laid at the root of the trees, ¹⁵  and every tree that does not produce good fruit will be ¹⁶  cut down and thrown into the fire.”

Lukas 3:14

3:14 Then some soldiers ¹⁷  also asked him, “And as for us – what should we do?” ¹⁸  He told them, “Take money from no one by violence ¹⁹  or by false accusation, ²⁰  and be content with your pay.”

Lukas 5:3

5:3 He got into ²¹  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ²²  Jesus ²³  sat down ²⁴  and taught the crowds from the boat.

Lukas 5:18

5:18 Just then ²⁵  some men showed up, carrying a paralyzed man ²⁶  on a stretcher. ²⁷  They ²⁸  were trying to bring him in and place him before Jesus. ²⁹ 

Lukas 5:24

5:24 But so that you may know ³⁰  that the Son of Man ³¹  has authority on earth to forgive sins” – he said to the paralyzed man ³²  – “I tell you, stand up, take your stretcher ³³  and go home.” ³⁴ 

Lukas 7:4

7:4 When ³⁵  they came ³⁶  to Jesus, they urged ³⁷  him earnestly, ³⁸  “He is worthy ³⁹  to have you do this for him,

Lukas 7:16

7:16 Fear ⁴⁰  seized them all, and they began to glorify ⁴¹  God, saying, “A great prophet ⁴²  has appeared ⁴³  among us!” and “God has come to help ⁴⁴  his people!”

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ⁴⁵  the apostles returned, ⁴⁶  they told Jesus ⁴⁷  everything they had done. Then ⁴⁸  he took them with him and they withdrew privately to a town ⁴⁹  called Bethsaida. ⁵⁰ 

Lukas 11:7

11:7 Then ⁵¹  he will reply ⁵²  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁵³  I cannot get up and give you anything.’ ⁵⁴ 

Lukas 11:9

11:9 “So ⁵⁵  I tell you: Ask, ⁵⁶  and it will be given to you; seek, and you will find; knock, and the door ⁵⁷  will be opened for you.

Lukas 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ⁵⁸  a Pharisee ⁵⁹  invited Jesus ⁶⁰  to have a meal with him, so he went in and took his place at the table. ⁶¹ 

Lukas 11:53

11:53 When he went out from there, the experts in the law ⁶²  and the Pharisees began to oppose him bitterly, ⁶³  and to ask him hostile questions ⁶⁴  about many things,

Lukas 14:14

14:14 Then ⁶⁵  you will be blessed, ⁶⁶  because they cannot repay you, for you will be repaid ⁶⁷  at the resurrection of the righteous.”

Lukas 14:18

14:18 But one after another they all ⁶⁸  began to make excuses. ⁶⁹  The first said to him, ‘I have bought a field, ⁷⁰  and I must go out and see it. Please excuse me.’ ⁷¹ 

Lukas 14:23

14:23 So ⁷²  the master said to his ⁷³  slave, ‘Go out to the highways ⁷⁴  and country roads ⁷⁵  and urge ⁷⁶  people ⁷⁷  to come in, so that my house will be filled. ⁷⁸ 

Lukas 16:16

16:16 “The law and the prophets were in force ⁷⁹  until John; ⁸⁰  since then, ⁸¹  the good news of the kingdom of God ⁸²  has been proclaimed, and everyone is urged to enter it. ⁸³ 

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ⁸⁴  said to his disciples, “Stumbling blocks are sure to come, but woe ⁸⁵  to the one through whom they come!

Lukas 17:7

17:7 “Would any one of you say ⁸⁶  to your slave ⁸⁷  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ⁸⁸ 

Lukas 18:7

18:7 Won’t ⁸⁹  God give justice to his chosen ones, who cry out ⁹⁰  to him day and night? ⁹¹  Will he delay ⁹²  long to help them?

Lukas 19:3

19:3 He ⁹³  was trying to get a look at Jesus, ⁹⁴  but being a short man he could not see over the crowd. ⁹⁵ 

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ⁹⁶  proceeded to tell a parable, because he was near to Jerusalem, ⁹⁷  and because they thought ⁹⁸  that the kingdom of God ⁹⁹  was going to ¹⁰⁰  appear immediately.

Lukas 19:15

19:15 When ¹⁰¹  he returned after receiving the kingdom, he summoned ¹⁰²  these slaves to whom he had given the money. He wanted ¹⁰³  to know how much they had earned ¹⁰⁴  by trading.

Lukas 20:47

20:47 They ¹⁰⁵  devour ¹⁰⁶  widows’ property, ¹⁰⁷  and as a show make long prayers. They will receive a more severe punishment.”

Lukas 21:24

21:24 They ¹⁰⁸  will fall by the edge ¹⁰⁹  of the sword and be led away as captives ¹¹⁰  among all nations. Jerusalem ¹¹¹  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ¹¹² 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ¹¹³  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ¹¹⁴ 

Lukas 21:37

21:37 So ¹¹⁵  every day Jesus ¹¹⁶  was teaching in the temple courts, ¹¹⁷  but at night he went and stayed ¹¹⁸  on the Mount of Olives. ¹¹⁹ 

Lukas 22:11

22:11 and tell the owner of the house, ¹²⁰  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

Lukas 24:21

24:21 But we had hoped ¹²¹  that he was the one who was going to redeem ¹²²  Israel. Not only this, but it is now the third day since these things happened.

[1:13]  ¹ tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ² tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ³ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[2:7]  ⁴ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

[2:7]  ⁵ tn Or “a feeding trough.”

[2:7]  ⁶ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

[2:7]  sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.

[2:38]  ⁷ tn Grk “at that very hour.”

[2:38]  ⁸ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ⁹ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ¹⁰ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ¹¹ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:4]  ¹² tn Or “A voice.”

[3:4]  ¹³ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ¹⁴ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[3:9]  ¹⁵ sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ¹⁶ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[3:14]  ¹⁷ tn Grk “And soldiers.”

[3:14]  ¹⁸ tn Grk “And what should we ourselves do?”

[3:14]  ¹⁹ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ²⁰ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[5:3]  ²¹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ²⁴ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:18]  ²⁵ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ²⁶ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ²⁷ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ²⁸ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:24]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn Grk “to your house.”

[7:4]  ³⁵ tn Here δέ (de) has not been translated.

[7:4]  ³⁶ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ³⁷ tn Or “implored.”

[7:4]  ³⁸ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ³⁹ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:16]  ⁴⁰ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁴¹ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁴² sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁴³ tn Grk “arisen.”

[7:16]  ⁴⁴ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[9:10]  ⁴⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ⁴⁶ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ⁴⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ⁴⁹ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ⁵⁰ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[11:7]  ⁵¹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ⁵² tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ⁵³ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ⁵⁴ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:9]  ⁵⁵ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ⁵⁶ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ⁵⁷ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:37]  ⁵⁸ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ⁵⁹ sn See the note on Pharisees in 5:17.

[11:37]  ⁶⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ⁶¹ tn Grk “and 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.

[11:53]  ⁶² tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁶³ tn Or “terribly.”

[11:53]  ⁶⁴ tn For this term see L&N 33.183.

[14:14]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ⁶⁶ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ⁶⁷ sn The passive verb will be repaid looks at God’s commendation.

[14:18]  ⁶⁸ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ⁶⁹ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ⁷⁰ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ⁷¹ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[14:23]  ⁷² tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ⁷³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ⁷⁴ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ⁷⁵ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ⁷⁶ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ⁷⁷ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ⁷⁸ sn So that my house will be filled. God will bless many people.

[16:16]  ⁷⁹ 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]  ⁸⁰ sn John refers to John the Baptist.

[16:16]  ⁸¹ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁸² 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]  ⁸³ 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.

[17:1]  ⁸⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ⁸⁵ sn See Luke 6:24-26.

[17:7]  ⁸⁶ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ⁸⁷ tn See the note on the word “slave” in 7:2.

[17:7]  ⁸⁸ 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.

[18:7]  ⁸⁹ tn Here δέ (de) has not been translated.

[18:7]  ⁹⁰ 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]  ⁹¹ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ⁹² 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.

[19:3]  ⁹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ⁹⁴ tn Grk “He was trying to see who Jesus was.”

[19:3]  ⁹⁵ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:11]  ⁹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ⁹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ⁹⁸ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ⁹⁹ 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]  ¹⁰⁰ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:15]  ¹⁰¹ 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.

[19:15]  ¹⁰² tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ¹⁰³ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ¹⁰⁴ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[20:47]  ¹⁰⁵ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ¹⁰⁶ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ¹⁰⁷ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[21:24]  ¹⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁰⁹ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ¹¹⁰ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ¹¹¹ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹¹² sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[21:34]  ¹¹³ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ¹¹⁴ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[21:37]  ¹¹⁵ 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]  ¹¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ¹¹⁷ tn Grk “in the temple.”

[21:37]  ¹¹⁸ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ¹¹⁹ tn Grk “at the mountain called ‘of Olives.’”

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

[22:11]  ¹²⁰ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[24:21]  ¹²¹ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ¹²² sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.