Lukas 1:17

1:17 And he will go as forerunner before the Lord ¹  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ²  to make ready for the Lord a people prepared for him.”

Lukas 2:34

2:34 Then ³  Simeon blessed them and said to his mother Mary, “Listen carefully: ⁴  This child ⁵  is destined to be the cause of the falling and rising ⁶  of many in Israel and to be a sign that will be rejected. ⁷ 

Lukas 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ⁸  when Pontius Pilate ⁹  was governor of Judea, and Herod ¹⁰  was tetrarch ¹¹  of Galilee, and his brother Philip ¹²  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ¹³  was tetrarch of Abilene,

Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ¹⁴  will be poured ¹⁵  into your lap. For the measure you use will be the measure you receive.” ¹⁶ 

Lukas 6:45

6:45 The good person out of the good treasury of his ¹⁷  heart ¹⁸  produces good, and the evil person out of his evil treasury ¹⁹  produces evil, for his mouth speaks ²⁰  from what fills ²¹  his heart.

Lukas 6:49

6:49 But the person who hears and does not put my words into practice ²²  is like a man who built a house on the ground without a foundation. When ²³  the river burst against that house, ²⁴  it collapsed immediately, and was utterly destroyed!” ²⁵ 

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ²⁶  he said to himself, “If this man were a prophet, ²⁷  he would know who and what kind of woman ²⁸  this is who is touching him, that she is a sinner.”

Lukas 8:10

8:10 He ²⁹  said, “You have been given ³⁰  the opportunity to know ³¹  the secrets ³²  of the kingdom of God, ³³  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ³⁴ 

Lukas 8:14

8:14 As for the seed that ³⁵  fell among thorns, these are the ones who hear, but ³⁶  as they go on their way they are choked ³⁷  by the worries and riches and pleasures of life, ³⁸  and their fruit does not mature. ³⁹ 

Lukas 8:25

8:25 Then ⁴⁰  he said to them, “Where is your faith?” ⁴¹  But they were afraid and amazed, ⁴²  saying to one another, “Who then is this? He commands even the winds and the water, ⁴³  and they obey him!”

Lukas 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ⁴⁴  the last state of that person ⁴⁵  is worse than the first.” ⁴⁶ 

Lukas 12:58

12:58 As you are going with your accuser before the magistrate, ⁴⁷  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ⁴⁸  and the officer throw you into prison.

Lukas 20:21

20:21 Thus ⁴⁹  they asked him, “Teacher, we know that you speak and teach correctly, ⁵⁰  and show no partiality, but teach the way of God in accordance with the truth. ⁵¹ 

Lukas 21:12

21:12 But before all this, ⁵²  they will seize ⁵³  you and persecute you, handing you over to the synagogues ⁵⁴  and prisons. You ⁵⁵  will be brought before kings and governors because of my name.

Lukas 23:2

23:2 They ⁵⁶  began to accuse ⁵⁷  him, saying, “We found this man subverting ⁵⁸  our nation, forbidding ⁵⁹  us to pay the tribute tax ⁶⁰  to Caesar ⁶¹  and claiming that he himself is Christ, ⁶²  a king.”

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ⁶³  him, saying, “He saved others. Let him save ⁶⁴  himself if ⁶⁵  he is the Christ ⁶⁶  of God, his chosen one!”

[1:17]  ¹ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ² sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[2:34]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ⁴ tn Grk “behold.”

[2:34]  ⁵ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁶ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ⁷ tn Grk “and for a sign of contradiction.”

[3:1]  ⁸ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.

[3:1]  ⁹ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ¹⁰ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ¹¹ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ¹² sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ¹³ sn Nothing else is known about Lysanias tetrarch of Abilene.

[6:38]  ¹⁴ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ¹⁵ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ¹⁶ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[6:45]  ¹⁷ tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ¹⁸ sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ¹⁹ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ²⁰ sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ²¹ tn Grk “for out of the abundance of the heart his mouth speaks.”

[6:49]  ²² tn Grk “does not do [them].”

[6:49]  ²³ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ²⁴ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ²⁵ tn Grk “and its crash was great.”

[6:49]  sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.

[7:39]  ²⁶ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ²⁷ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ²⁸ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:10]  ²⁹ tn Here δέ (de) has not been translated.

[8:10]  ³⁰ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ³¹ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ³² tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ³³ 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.

[8:10]  ³⁴ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:14]  ³⁵ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ³⁷ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ³⁸ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ³⁹ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[8:25]  ⁴⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ⁴¹ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ⁴² sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ⁴³ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[11:26]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ⁴⁵ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ⁴⁶ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[12:58]  ⁴⁷ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ⁴⁸ sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[20:21]  ⁴⁹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ⁵⁰ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ⁵¹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[21:12]  ⁵² 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]  ⁵³ tn Grk “will lay their hands on you.”

[21:12]  ⁵⁴ 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]  ⁵⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[23:2]  ⁵⁶ tn Here δέ (de) has not been translated.

[23:2]  ⁵⁷ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁵⁸ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ⁵⁹ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ⁶⁰ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ⁶¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁶² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.

[23:35]  ⁶³ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ⁶⁴ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁶⁵ tn This is a first class condition in the Greek text.

[23:35]  ⁶⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.