Lukas 1:2

1:2 like the accounts ¹  passed on ²  to us by those who were eyewitnesses and servants of the word ³  from the beginning. ⁴ 

Lukas 2:16

2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. ⁵ 

Lukas 2:26

2:26 It ⁶  had been revealed ⁷  to him by the Holy Spirit that he would not die ⁸  before ⁹  he had seen the Lord’s Christ. ¹⁰ 

Lukas 2:52

2:52 And Jesus increased ¹¹  in wisdom and in stature, and in favor with God and with people.

Lukas 4:17

4:17 and the scroll of the prophet Isaiah was given to him. He ¹²  unrolled ¹³  the scroll and found the place where it was written,

Lukas 4:21

4:21 Then ¹⁴  he began to tell them, “Today ¹⁵  this scripture has been fulfilled even as you heard it being read.” ¹⁶ 

Lukas 4:24

4:24 And he added, ¹⁷  “I tell you the truth, ¹⁸  no prophet is acceptable ¹⁹  in his hometown.

Lukas 5:4

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ²⁰  your nets for a catch.”

Lukas 5:22

5:22 When Jesus perceived ²¹  their hostile thoughts, ²²  he said to them, ²³  “Why are you raising objections ²⁴  within yourselves?

Lukas 6:19

6:19 The ²⁵  whole crowd was trying to touch him, because power ²⁶  was coming out from him and healing them all.

Lukas 7:15

7:15 So ²⁷  the dead man ²⁸  sat up and began to speak, and Jesus ²⁹  gave him back ³⁰  to his mother.

Lukas 7:26

7:26 What did you go out to see? A prophet? Yes, I tell you, and more ³¹  than a prophet.

Lukas 7:30

7:30 However, the Pharisees ³²  and the experts in religious law ³³  rejected God’s purpose ³⁴  for themselves, because they had not been baptized ³⁵  by John. ³⁶ ) ³⁷ 

Lukas 7:43

7:43 Simon answered, ³⁸  “I suppose the one who had the bigger debt canceled.” ³⁹  Jesus ⁴⁰  said to him, “You have judged rightly.”

Lukas 7:45

7:45 You gave me no kiss of greeting, ⁴¹  but from the time I entered she has not stopped kissing my feet.

Lukas 8:30

8:30 Jesus then ⁴²  asked him, “What is your name?” He ⁴³  said, “Legion,” ⁴⁴  because many demons had entered him.

Lukas 8:48

8:48 Then ⁴⁵  he said to her, “Daughter, your faith has made you well. ⁴⁶  Go in peace.”

Lukas 8:50

8:50 But when Jesus heard this, he told ⁴⁷  him, “Do not be afraid; just believe, and she will be healed.” ⁴⁸ 

Lukas 9:17

9:17 They all ate and were satisfied, and what was left over ⁴⁹  was picked up – twelve baskets of broken pieces.

Lukas 9:25

9:25 For what does it benefit a person ⁵⁰  if he gains the whole world but loses or forfeits himself?

Lukas 9:37

Healing a Boy with an Unclean Spirit

9:37 Now on ⁵¹  the next day, when they had come down from the mountain, a large crowd met him.

Lukas 9:60

9:60 But Jesus ⁵²  said to him, “Let the dead bury their own dead, ⁵³  but as for you, go and proclaim the kingdom of God.” ⁵⁴ 

Lukas 10:8

10:8 Whenever ⁵⁵  you enter a town ⁵⁶  and the people ⁵⁷  welcome you, eat what is set before you.

Lukas 10:10

10:10 But whenever ⁵⁸  you enter a town ⁵⁹  and the people ⁶⁰  do not welcome ⁶¹  you, go into its streets ⁶²  and say,

Lukas 10:12

10:12 I tell you, it will be more bearable on that day for Sodom ⁶³  than for that town! ⁶⁴ 

Lukas 10:23

10:23 Then ⁶⁵  Jesus ⁶⁶  turned ⁶⁷  to his ⁶⁸  disciples and said privately, “Blessed ⁶⁹  are the eyes that see what you see!

Lukas 12:16

12:16 He then ⁷⁰  told them a parable: ⁷¹  “The land of a certain rich man produced ⁷²  an abundant crop,

Lukas 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ⁷³ 

Lukas 12:59

12:59 I tell you, you will never get out of there until you have paid the very last cent!” ⁷⁴ 

Lukas 13:8

13:8 But the worker ⁷⁵  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ⁷⁶  on it.

Lukas 13:12

13:12 When ⁷⁷  Jesus saw her, he called her to him ⁷⁸  and said, “Woman, ⁷⁹  you are freed ⁸⁰  from your infirmity.” ⁸¹ 

Lukas 14:17

14:17 At ⁸²  the time for the banquet ⁸³  he sent his slave ⁸⁴  to tell those who had been invited, ‘Come, because everything is now ready.’

Lukas 14:24

14:24 For I tell you, not one of those individuals ⁸⁵  who were invited ⁸⁶  will taste my banquet!’” ⁸⁷ 

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ⁸⁸  and sinners were coming ⁸⁹  to hear him.

Lukas 16:6

16:6 The man ⁹⁰  replied, ‘A hundred measures ⁹¹  of olive oil.’ The manager ⁹²  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ⁹³ 

Lukas 16:11-12

16:11 If then you haven’t been trustworthy ⁹⁴  in handling worldly wealth, ⁹⁵  who will entrust you with the true riches? ⁹⁶  16:12 And if you haven’t been trustworthy ⁹⁷  with someone else’s property, ⁹⁸  who will give you your own ⁹⁹ ?

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ¹⁰⁰  (who loved money) heard all this and ridiculed ¹⁰¹  him.

Lukas 17:12

17:12 As ¹⁰²  he was entering ¹⁰³  a village, ten men with leprosy ¹⁰⁴  met him. They ¹⁰⁵  stood at a distance,

Lukas 17:23

17:23 Then people ¹⁰⁶  will say to you, ‘Look, there he is!’ ¹⁰⁷  or ‘Look, here he is!’ Do not go out or chase after them. ¹⁰⁸ 

Lukas 18:33

18:33 They will flog him severely ¹⁰⁹  and kill him. Yet ¹¹⁰  on the third day he will rise again.”

Lukas 19:7

19:7 And when the people ¹¹¹  saw it, they all complained, ¹¹²  “He has gone in to be the guest of a man who is a sinner.” ¹¹³ 

Lukas 19:33

19:33 As ¹¹⁴  they were untying the colt, its owners asked them, ¹¹⁵  “Why are you untying that colt?”

Lukas 19:48

19:48 but ¹¹⁶  they could not find a way to do it, ¹¹⁷  for all the people hung on his words. ¹¹⁸ 

Lukas 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ¹¹⁹  For all seven had married her.” ¹²⁰ 

Lukas 21:29

The Parable of the Fig Tree

21:29 Then ¹²¹  he told them a parable: “Look at the fig tree and all the other trees. ¹²² 

Lukas 22:16

22:16 For I tell you, I will not eat it again ¹²³  until it is fulfilled ¹²⁴  in the kingdom of God.” ¹²⁵ 

Lukas 22:18

22:18 For I tell you that from now on I will not drink of the fruit ¹²⁶  of the vine until the kingdom of God comes.” ¹²⁷ 

Lukas 23:27

23:27 A great number of the people followed him, among them women ¹²⁸  who were mourning ¹²⁹  and wailing for him.

Lukas 24:20

24:20 and how our chief priests and rulers handed him over ¹³⁰  to be condemned to death, and crucified ¹³¹  him.

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ¹³²  himself stood among them and said to them, “Peace be with you.” ¹³³ 

[1:2]  ¹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ² tn Or “delivered.”

[1:2]  ³ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁴ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[2:16]  ⁵ tn Or “a feeding trough.”

[2:26]  ⁶ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ⁷ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ⁸ tn Grk “would not see death” (an idiom for dying).

[2:26]  ⁹ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:26]  sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

[2:52]  ¹¹ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[4:17]  ¹² tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ¹³ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[4:21]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ¹⁵ sn See the note on today in 2:11.

[4:21]  ¹⁶ tn Grk “in your hearing.”

[4:24]  ¹⁷ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ¹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ¹⁹ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[5:4]  ²⁰ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:22]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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.”

[6:19]  ²⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ²⁶ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[7:15]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ²⁸ tn Or “the deceased.”

[7:15]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ³⁰ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[7:26]  ³¹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[7:30]  ³² sn See the note on Pharisees in 5:17.

[7:30]  ³³ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ³⁴ tn Or “plan.”

[7:30]  ³⁵ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ³⁶ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ³⁷ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:43]  ³⁸ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ³⁹ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ⁴⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[7:45]  ⁴¹ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[8:30]  ⁴² tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ⁴³ tn Here δέ (de) has not been translated.

[8:30]  ⁴⁴ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

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

[8:48]  ⁴⁶ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[8:50]  ⁴⁷ tn Grk “answered.”

[8:50]  ⁴⁸ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[9:17]  ⁴⁹ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

[9:25]  ⁵⁰ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[9:37]  ⁵¹ 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.

[9:60]  ⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁵³ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ⁵⁴ 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.

[10:8]  ⁵⁵ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ⁵⁶ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ⁵⁷ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ⁵⁸ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ⁵⁹ tn Or “city.”

[10:10]  ⁶⁰ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ⁶¹ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ⁶² tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:12]  ⁶³ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ⁶⁴ tn Or “city.”

[10:23]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ⁶⁷ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ⁶⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ⁶⁹ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[12:16]  ⁷⁰ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁷¹ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁷² tn Or “yielded a plentiful harvest.”

[12:51]  ⁷³ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[12:59]  ⁷⁴ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

[12:59]  sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.

[13:8]  ⁷⁵ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ⁷⁶ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:12]  ⁷⁷ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ⁷⁸ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ⁷⁹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ⁸⁰ tn Or “released.”

[13:12]  ⁸¹ tn Or “sickness.”

[14:17]  ⁸² tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ⁸³ tn Or “dinner.”

[14:17]  ⁸⁴ tn See the note on the word “slave” in 7:2.

[14:24]  ⁸⁵ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ⁸⁶ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ⁸⁷ tn Or “dinner.”

[15:1]  ⁸⁸ sn See the note on tax collectors in 3:12.

[15:1]  ⁸⁹ tn Grk “were drawing near.”

[16:6]  ⁹⁰ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ⁹¹ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ⁹² tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ⁹³ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[16:11]  ⁹⁴ tn Or “faithful.”

[16:11]  ⁹⁵ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ⁹⁶ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:12]  ⁹⁷ tn Or “faithful.”

[16:12]  ⁹⁸ tn Grk “have not been faithful with what is another’s.”

[16:12]  ⁹⁹ tn Grk “what is your own.”

[16:14]  ¹⁰⁰ sn See the note on Pharisees in 5:17.

[16:14]  ¹⁰¹ 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).

[17:12]  ¹⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ¹⁰³ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ¹⁰⁴ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ¹⁰⁵ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[17:23]  ¹⁰⁶ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ¹⁰⁷ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ¹⁰⁸ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[18:33]  ¹⁰⁹ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ¹¹⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[19:7]  ¹¹¹ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ¹¹² tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ¹¹³ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[19:33]  ¹¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ¹¹⁵ tn Grk “said to them.”

[19:48]  ¹¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ¹¹⁷ tn Grk “they did not find the thing that they might do.”

[19:48]  ¹¹⁸ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[20:33]  ¹¹⁹ 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]  ¹²⁰ tn Grk “For the seven had her as wife.”

[21:29]  ¹²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ¹²² tn Grk “all the trees.”

[22:16]  ¹²³ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ¹²⁴ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ¹²⁵ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:18]  ¹²⁶ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[22:18]  ¹²⁷ sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.

[23:27]  ¹²⁸ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ¹²⁹ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.

[24:20]  ¹³⁰ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ¹³¹ sn See the note on crucify in 23:21.

[24:36]  ¹³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ¹³³ 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.