Lukas 1:15

1:15 for he will be great in the sight of ¹  the Lord. He ²  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ³ 

Lukas 1:80

1:80 And the child kept growing ⁴  and becoming strong ⁵  in spirit, and he was in the wilderness ⁶  until the day he was revealed ⁷  to Israel.

Lukas 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ⁸  or two young pigeons. ⁹ 

Lukas 3:5

3:5 Every valley will be filled, ¹⁰ 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ¹¹  And a voice came from heaven, “You are my one dear Son; ¹²  in you I take great delight.” ¹³ 

Lukas 4:42

4:42 The next morning ¹⁴  Jesus ¹⁵  departed and went to a deserted place. Yet ¹⁶  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 5:33

The Superiority of the New

5:33 Then ¹⁷  they said to him, “John’s ¹⁸  disciples frequently fast ¹⁹  and pray, ²⁰  and so do the disciples of the Pharisees, ²¹  but yours continue to eat and drink.” ²² 

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ²³  was going through the grain fields on ²⁴  a Sabbath, ²⁵  and his disciples picked some heads of wheat, ²⁶  rubbed them in their hands, and ate them. ²⁷ 

Lukas 6:8

6:8 But ²⁸  he knew ²⁹  their thoughts, ³⁰  and said to the man who had the withered hand, “Get up and stand here.” ³¹  So ³²  he rose and stood there.

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ³³  afterward ³⁴  Jesus ³⁵  went to a town ³⁶  called Nain, and his disciples and a large crowd went with him.

Lukas 7:14

7:14 Then ³⁷  he came up ³⁸  and touched ³⁹  the bier, ⁴⁰  and those who carried it stood still. He ⁴¹  said, “Young man, I say to you, get up!”

Lukas 7:19

7:19 and sent them to Jesus ⁴²  to ask, ⁴³  “Are you the one who is to come, ⁴⁴  or should we look for another?”

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ⁴⁵  from one town after another, ⁴⁶  he spoke to them ⁴⁷  in a parable:

Lukas 8:45

8:45 Then ⁴⁸  Jesus asked, ⁴⁹  “Who was it who touched me?” When they all denied it, Peter ⁵⁰  said, “Master, the crowds are surrounding you and pressing ⁵¹  against you!”

Lukas 9:42

9:42 As ⁵²  the boy ⁵³  was approaching, the demon threw him to the ground ⁵⁴  and shook him with convulsions. ⁵⁵  But Jesus rebuked ⁵⁶  the unclean ⁵⁷  spirit, healed the boy, and gave him back to his father.

Lukas 9:45

9:45 But they did not understand this statement; its meaning ⁵⁸  had been concealed ⁵⁹  from them, so that they could not grasp it. Yet ⁶⁰  they were afraid to ask him about this statement.

Lukas 11:7

11:7 Then ⁶¹  he will reply ⁶²  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁶³  I cannot get up and give you anything.’ ⁶⁴ 

Lukas 11:14

Jesus and Beelzebul

11:14 Now ⁶⁵  he was casting out a demon that was mute. ⁶⁶  When ⁶⁷  the demon had gone out, the man who had been mute began to speak, ⁶⁸  and the crowds were amazed.

Lukas 11:17

11:17 But Jesus, ⁶⁹  realizing their thoughts, said to them, ⁷⁰  “Every kingdom divided against itself is destroyed, ⁷¹  and a divided household falls. ⁷² 

Lukas 11:36

11:36 If ⁷³  then ⁷⁴  your whole body is full of light, with no part in the dark, ⁷⁵  it will be as full of light as when the light of a lamp shines on you.” ⁷⁶ 

Lukas 11:53

11:53 When he went out from there, the experts in the law ⁷⁷  and the Pharisees began to oppose him bitterly, ⁷⁸  and to ask him hostile questions ⁷⁹  about many things,

Lukas 12:4

12:4 “I ⁸⁰  tell you, my friends, do not be afraid of those who kill the body, ⁸¹  and after that have nothing more they can do.

Lukas 12:8

12:8 “I ⁸²  tell you, whoever acknowledges ⁸³  me before men, ⁸⁴  the Son of Man will also acknowledge ⁸⁵  before God’s angels.

Lukas 12:45

12:45 But if ⁸⁶  that ⁸⁷  slave should say to himself, ⁸⁸  ‘My master is delayed ⁸⁹  in returning,’ and he begins to beat ⁹⁰  the other ⁹¹  slaves, both men and women, ⁹²  and to eat, drink, and get drunk,

Lukas 12:54

Reading the Signs

12:54 Jesus ⁹³  also said to the crowds, “When you see a cloud rising in the west, ⁹⁴  you say at once, ‘A rainstorm ⁹⁵  is coming,’ and it does.

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ⁹⁶  Jesus ⁹⁷  told this parable: “A man had a fig tree ⁹⁸  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 16:22

16:22 “Now ⁹⁹  the poor man died and was carried by the angels to Abraham’s side. ¹⁰⁰  The ¹⁰¹  rich man also died and was buried. ¹⁰² 

Lukas 17:31

17:31 On that day, anyone who is on the roof, ¹⁰³  with his goods in the house, must not come down ¹⁰⁴  to take them away, and likewise the person in the field must not turn back.

Lukas 18:4

18:4 For ¹⁰⁵  a while he refused, but later on ¹⁰⁶  he said to himself, ‘Though I neither fear God nor have regard for people, ¹⁰⁷ 

Lukas 18:13

18:13 The tax collector, however, stood ¹⁰⁸  far off and would not even look up ¹⁰⁹  to heaven, but beat his breast and said, ‘God, be merciful ¹¹⁰  to me, sinner that I am!’ ¹¹¹ 

Lukas 19:37

19:37 As he approached the road leading down from ¹¹²  the Mount of Olives, ¹¹³  the whole crowd of his ¹¹⁴  disciples began to rejoice ¹¹⁵  and praise ¹¹⁶  God with a loud voice for all the mighty works ¹¹⁷  they had seen: ¹¹⁸ 

Lukas 21:16

21:16 You will be betrayed even by parents, ¹¹⁹  brothers, relatives, ¹²⁰  and friends, and they will have some of you put to death.

Lukas 21:26

21:26 People will be fainting from fear ¹²¹  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ¹²² 

Lukas 22:37

22:37 For I tell you that this scripture must be ¹²³  fulfilled in me, ‘And he was counted with the transgressors.’ ¹²⁴  For what is written about me is being fulfilled.” ¹²⁵ 

Lukas 22:56

22:56 Then a slave girl, ¹²⁶  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 22:61

22:61 Then ¹²⁷  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ¹²⁸  how he had said to him, “Before a rooster crows today, you will deny me three times.”

Lukas 23:7

23:7 When ¹²⁹  he learned that he was from Herod’s jurisdiction, ¹³⁰  he sent him over to Herod, ¹³¹  who also happened to be in Jerusalem ¹³²  at that time.

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ¹³³  dressing him in elegant clothes, ¹³⁴  Herod ¹³⁵  sent him back to Pilate.

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ¹³⁶  And after he said this he breathed his last.

Lukas 23:55

23:55 The ¹³⁷  women who had accompanied Jesus ¹³⁸  from Galilee followed, and they saw the tomb and how his body was laid in it.

Lukas 24:10

24:10 Now it was Mary Magdalene, ¹³⁹  Joanna, ¹⁴⁰  Mary the mother of James, and the other women with them who told these things to the apostles.

Lukas 24:27

24:27 Then ¹⁴¹  beginning with Moses and all the prophets, ¹⁴²  he interpreted to them the things written about ¹⁴³  himself in all the scriptures.

Lukas 24:33

24:33 So ¹⁴⁴  they got up that very hour and returned to Jerusalem. ¹⁴⁵  They ¹⁴⁶  found the eleven and those with them gathered together

Lukas 24:35

24:35 Then they told what had happened on the road, ¹⁴⁷  and how they recognized him ¹⁴⁸  when he broke the bread.

[1:15]  ¹ tn Grk “before.”

[1:15]  ² tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ³ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

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

[1:80]  ⁴ tn This verb is imperfect.

[1:80]  ⁵ tn This verb is also imperfect.

[1:80]  ⁶ tn Or “desert.”

[1:80]  ⁷ tn Grk “until the day of his revealing.”

[2:24]  ⁸ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ⁹ sn A quotation from Lev 12:8; 5:11 (LXX).

[3:5]  ¹⁰ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

[3:22]  ¹¹ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ¹² tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ¹³ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:22]  tn Or “with you I am well pleased.”

[3:22]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[4:42]  ¹⁴ tn Grk “When it became day.”

[4:42]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ¹⁶ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[5:33]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ¹⁸ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  sn John refers to John the Baptist.

[5:33]  ¹⁹ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  ²⁰ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ²¹ sn See the note on Pharisees in 5:17.

[5:33]  ²² tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[6:1]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ²⁴ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:1]  ²⁵ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ²⁶ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ²⁷ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[6:8]  ²⁸ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ²⁹ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ³⁰ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ³¹ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ³² tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[7:11]  ³³ tn Grk “And it happened that soon.” 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.

[7:11]  ³⁴ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ³⁶ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:14]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ³⁸ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ³⁹ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ⁴⁰ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ⁴¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:19]  ⁴² tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ⁴³ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ⁴⁴ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[8:4]  ⁴⁵ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ⁴⁶ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ⁴⁷ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:45]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ⁴⁹ tn Grk “said.”

[8:45]  ⁵⁰ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ⁵¹ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[9:42]  ⁵² tn Here δέ (de) has not been translated.

[9:42]  ⁵³ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ⁵⁴ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ⁵⁵ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ⁵⁶ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ⁵⁷ sn This is a reference to an evil spirit. See Luke 4:33.

[9:45]  ⁵⁸ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ⁵⁹ 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]  ⁶⁰ 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.

[11:7]  ⁶¹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ⁶² tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ⁶³ 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]  ⁶⁴ 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.

[11:14]  ⁶⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ⁶⁶ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ⁶⁷ 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 δέ (de) has not been translated either.

[11:14]  ⁶⁸ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[11:17]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ⁷⁰ 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]  ⁷¹ tn Or “is left in ruins.”

[11:17]  ⁷² tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:36]  ⁷³ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ⁷⁴ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ⁷⁵ tn Grk “not having any part dark.”

[11:36]  ⁷⁶ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[11:53]  ⁷⁷ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁷⁸ tn Or “terribly.”

[11:53]  ⁷⁹ tn For this term see L&N 33.183.

[12:4]  ⁸⁰ tn Here δέ (de) has not been translated.

[12:4]  ⁸¹ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:8]  ⁸² tn Here δέ (de) has not been translated.

[12:8]  ⁸³ tn Or “confesses.”

[12:8]  ⁸⁴ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ⁸⁵ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[12:45]  ⁸⁶ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ⁸⁷ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ⁸⁸ tn Grk “should say in his heart.”

[12:45]  ⁸⁹ tn Or “is taking a long time.”

[12:45]  ⁹⁰ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ⁹¹ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ⁹² tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[12:54]  ⁹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ⁹⁴ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ⁹⁵ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[13:6]  ⁹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ⁹⁷ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ⁹⁸ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[16:22]  ⁹⁹ tn Grk “Now it happened that the.” 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.

[16:22]  ¹⁰⁰ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ¹⁰¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ¹⁰² sn The shorter description suggests a different fate, which is confirmed in the following verses.

[17:31]  ¹⁰³ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ¹⁰⁴ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[18:4]  ¹⁰⁵ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ¹⁰⁶ tn Grk “after these things.”

[18:4]  ¹⁰⁷ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:13]  ¹⁰⁸ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ¹⁰⁹ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ¹¹⁰ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ¹¹¹ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[19:37]  ¹¹² tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ¹¹³ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹¹⁴ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹¹⁵ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ¹¹⁶ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹¹⁷ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹¹⁸ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[21:16]  ¹¹⁹ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ¹²⁰ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[21:26]  ¹²¹ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

[21:26]  ¹²² sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[22:37]  ¹²³ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ¹²⁴ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ¹²⁵ tn Grk “is having its fulfillment.”

[22:56]  ¹²⁶ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:61]  ¹²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ¹²⁸ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

[23:7]  ¹²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ¹³⁰ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ¹³¹ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ¹³² sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹³³ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ¹³⁴ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ¹³⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:46]  ¹³⁶ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[23:55]  ¹³⁷ tn Here δέ (de) has not been translated.

[23:55]  ¹³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[24:10]  ¹³⁹ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ¹⁴⁰ sn On Joanna see Luke 8:1-3.

[24:27]  ¹⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹⁴² sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ¹⁴³ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:33]  ¹⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ¹⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ¹⁴⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:35]  ¹⁴⁷ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ¹⁴⁸ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.