Lukas 1:20

1:20 And now, ¹  because you did not believe my words, which will be fulfilled in their time, ²  you will be silent, unable to speak, ³  until the day these things take place.”

Lukas 1:35-36

1:35 The angel replied, ⁴  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ⁵  you. Therefore the child ⁶  to be born ⁷  will be holy; ⁸  he will be called the Son of God.

1:36 “And look, ⁹  your relative ¹⁰  Elizabeth has also become pregnant with ¹¹  a son in her old age – although she was called barren, she is now in her sixth month! ¹² 

Lukas 1:76

1:76 And you, child, ¹³  will be called the prophet ¹⁴  of the Most High. ¹⁵ 

For you will go before ¹⁶  the Lord to prepare his ways, ¹⁷ 

Lukas 2:22

Jesus’ Presentation at the Temple

2:22 Now ¹⁸  when the time came for their ¹⁹  purification according to the law of Moses, Joseph and Mary ²⁰  brought Jesus ²¹  up to Jerusalem ²²  to present him to the Lord

Lukas 2:25

The Prophecy of Simeon

2:25 Now ²³  there was a man in Jerusalem ²⁴  named Simeon who was righteous ²⁵  and devout, looking for the restoration ²⁶  of Israel, and the Holy Spirit ²⁷  was upon him.

Lukas 2:36-37

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, ²⁸  having been married to her husband for seven years until his death. 2:37 She had lived as a widow since then for eighty-four years. ²⁹  She never left the temple, worshiping with fasting and prayer night and day. ³⁰ 

Lukas 2:51

2:51 Then ³¹  he went down with them and came to Nazareth, ³²  and was obedient ³³  to them. But ³⁴  his mother kept all these things ³⁵  in her heart. ³⁶ 

Lukas 3:9

3:9 Even now the ax is laid at the root of the trees, ³⁷  and every tree that does not produce good fruit will be ³⁸  cut down and thrown into the fire.”

Lukas 4:2

4:2 where for forty days he endured temptations ³⁹  from the devil. He ⁴⁰  ate nothing ⁴¹  during those days, and when they were completed, ⁴²  he was famished.

Lukas 4:9

4:9 Then ⁴³  the devil ⁴⁴  brought him to Jerusalem, ⁴⁵  had him stand ⁴⁶  on the highest point of the temple, ⁴⁷  and said to him, “If ⁴⁸  you are the Son of God, throw yourself down from here,

Lukas 4:36

4:36 They ⁴⁹  were all amazed and began to say ⁵⁰  to one another, “What’s happening here? ⁵¹  For with authority and power ⁵²  he commands the unclean spirits, and they come out!”

Lukas 4:38

4:38 After Jesus left ⁵³  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ⁵⁴  to help her. ⁵⁵ 

Lukas 5:19

5:19 But ⁵⁶  since they found ⁵⁷  no way to carry him in because of the crowd, they went up on the roof ⁵⁸  and let him down on the stretcher ⁵⁹  through the roof tiles ⁶⁰  right ⁶¹  in front of Jesus. ⁶² 

Lukas 5:30

5:30 But ⁶³  the Pharisees ⁶⁴  and their experts in the law ⁶⁵  complained ⁶⁶  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁶⁷ 

Lukas 6:22

6:22 “Blessed are you when people ⁶⁸  hate you, and when they exclude you and insult you and reject you as evil ⁶⁹  on account of the Son of Man!

Lukas 6:34

6:34 And if you lend to those from whom you hope to be repaid, ⁷⁰  what credit is that to you? Even sinners ⁷¹  lend to sinners, so that they may be repaid in full. ⁷² 

Lukas 6:44

6:44 for each tree is known ⁷³  by its own fruit. For figs are not gathered ⁷⁴  from thorns, nor are grapes picked ⁷⁵  from brambles. ⁷⁶ 

Lukas 7:24-25

7:24 When ⁷⁷  John’s messengers had gone, Jesus ⁷⁸  began to speak to the crowds about John: “What did you go out into the wilderness ⁷⁹  to see? A reed shaken by the wind? ⁸⁰  7:25 What ⁸¹  did you go out to see? A man dressed in fancy ⁸²  clothes? ⁸³  Look, those who wear fancy clothes and live in luxury ⁸⁴  are in kings’ courts! ⁸⁵ 

Lukas 7:29

7:29 (Now ⁸⁶  all the people who heard this, even the tax collectors, ⁸⁷  acknowledged ⁸⁸  God’s justice, because they had been baptized ⁸⁹  with John’s baptism.

Lukas 8:19

Jesus’ True Family

8:19 Now Jesus’ ⁹⁰  mother and his brothers ⁹¹  came to him, but ⁹²  they could not get near him because of the crowd.

Lukas 8:33

8:33 So ⁹³  the demons came out of the man and went into the pigs, and the herd of pigs ⁹⁴  rushed down the steep slope into the lake and drowned.

Lukas 8:43

8:43 Now ⁹⁵  a woman was there who had been suffering from a hemorrhage ⁹⁶  for twelve years ⁹⁷  but could not be healed by anyone.

Lukas 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ⁹⁸  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Lukas 8:51

8:51 Now when he came to the house, Jesus ⁹⁹  did not let anyone go in with him except Peter, John, ¹⁰⁰  and James, and the child’s father and mother.

Lukas 9:3

9:3 He ¹⁰¹  said to them, “Take nothing for your ¹⁰²  journey – no staff, ¹⁰³  no bag, ¹⁰⁴  no bread, no money, and do not take an extra tunic. ¹⁰⁵ 

Lukas 9:14

9:14 (Now about five thousand men ¹⁰⁶  were there.) ¹⁰⁷  Then ¹⁰⁸  he said to his disciples, “Have ¹⁰⁹  them sit down in groups of about fifty each.”

Lukas 9:32

9:32 Now Peter and those with him were quite sleepy, ¹¹⁰  but as they became fully awake, ¹¹¹  they saw his glory and the two men standing with him.

Lukas 10:2

10:2 He ¹¹²  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹¹³  to send out ¹¹⁴  workers into his harvest.

Lukas 10:6

10:6 And if a peace-loving person ¹¹⁵  is there, your peace will remain on him, but if not, it will return to you. ¹¹⁶ 

Lukas 11:13

11:13 If you then, although you are ¹¹⁷  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹¹⁸  to those who ask him!”

Lukas 11:22

11:22 But ¹¹⁹  when a stronger man ¹²⁰  attacks ¹²¹  and conquers him, he takes away the first man’s ¹²²  armor on which the man relied ¹²³  and divides up ¹²⁴  his plunder. ¹²⁵ 

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ¹²⁶  in the synagogues ¹²⁷  and elaborate greetings ¹²⁸  in the marketplaces!

Lukas 11:53

11:53 When he went out from there, the experts in the law ¹²⁹  and the Pharisees began to oppose him bitterly, ¹³⁰  and to ask him hostile questions ¹³¹  about many things,

Lukas 12:15

12:15 Then ¹³²  he said to them, “Watch out and guard yourself from ¹³³  all types of greed, ¹³⁴  because one’s life does not consist in the abundance of his possessions.”

Lukas 12:24

12:24 Consider the ravens: ¹³⁵  They do not sow or reap, they have no storeroom or barn, yet God feeds ¹³⁶  them. How much more valuable are you than the birds!

Lukas 12:45

12:45 But if ¹³⁷  that ¹³⁸  slave should say to himself, ¹³⁹  ‘My master is delayed ¹⁴⁰  in returning,’ and he begins to beat ¹⁴¹  the other ¹⁴²  slaves, both men and women, ¹⁴³  and to eat, drink, and get drunk,

Lukas 13:1

A Call to Repent

13:1 Now ¹⁴⁴  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹⁴⁵ 

Lukas 13:11

13:11 and a woman was there ¹⁴⁶  who had been disabled by a spirit ¹⁴⁷  for eighteen years. She ¹⁴⁸  was bent over and could not straighten herself up completely. ¹⁴⁹ 

Lukas 13:31

Going to Jerusalem

13:31 At that time, ¹⁵⁰  some Pharisees ¹⁵¹  came up and said to Jesus, ¹⁵²  “Get away from here, ¹⁵³  because Herod ¹⁵⁴  wants to kill you.”

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ¹⁵⁵  one Sabbath when Jesus went to dine ¹⁵⁶  at the house of a leader ¹⁵⁷  of the Pharisees, ¹⁵⁸  they were watching ¹⁵⁹  him closely.

Lukas 15:4

15:4 “Which one ¹⁶⁰  of you, if he has a hundred ¹⁶¹  sheep and loses one of them, would not leave the ninety-nine in the open pasture ¹⁶²  and go look for ¹⁶³  the one that is lost until he finds it? ¹⁶⁴ 

Lukas 15:20

15:20 So ¹⁶⁵  he got up and went to his father. But while he was still a long way from home ¹⁶⁶  his father saw him, and his heart went out to him; ¹⁶⁷  he ran and hugged ¹⁶⁸  his son ¹⁶⁹  and kissed him.

Lukas 16:8

16:8 The ¹⁷⁰  master commended the dishonest ¹⁷¹  manager because he acted shrewdly. ¹⁷²  For the people ¹⁷³  of this world are more shrewd in dealing with their contemporaries ¹⁷⁴  than the people ¹⁷⁵  of light.

Lukas 16:15

16:15 But ¹⁷⁶  Jesus ¹⁷⁷  said to them, “You are the ones who justify yourselves in men’s eyes, ¹⁷⁸  but God knows your hearts. For what is highly prized ¹⁷⁹  among men is utterly detestable ¹⁸⁰  in God’s sight.

Lukas 16:25

16:25 But Abraham said, ‘Child, ¹⁸¹  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ¹⁸² 

Lukas 17:14

17:14 When ¹⁸³  he saw them he said, “Go ¹⁸⁴  and show yourselves to the priests.” ¹⁸⁵  And ¹⁸⁶  as they went along, they were cleansed.

Lukas 18:15-16

Jesus and Little Children

18:15 Now people ¹⁸⁷  were even bringing their babies ¹⁸⁸  to him for him to touch. ¹⁸⁹  But when the disciples saw it, they began to scold those who brought them. ¹⁹⁰  18:16 But Jesus called for the children, ¹⁹¹  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ¹⁹²  belongs to such as these. ¹⁹³ 

Lukas 18:20

18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” ¹⁹⁴ 

Lukas 19:47

19:47 Jesus ¹⁹⁵  was teaching daily in the temple courts. The chief priests and the experts in the law ¹⁹⁶  and the prominent leaders among the people were seeking to assassinate ¹⁹⁷  him,

Lukas 20:15

20:15 So ¹⁹⁸  they threw him out of the vineyard and killed ¹⁹⁹  him. What then will the owner of the vineyard do to them?

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ²⁰⁰  they watched him carefully and sent spies who pretended to be sincere. ²⁰¹  They wanted to take advantage of what he might say ²⁰²  so that they could deliver him up to the authority and jurisdiction ²⁰³  of the governor.

Lukas 20:26

20:26 Thus ²⁰⁴  they were unable in the presence of the people to trap ²⁰⁵  him with his own words. ²⁰⁶  And stunned ²⁰⁷  by his answer, they fell silent.

Lukas 20:47

20:47 They ²⁰⁸  devour ²⁰⁹  widows’ property, ²¹⁰  and as a show make long prayers. They will receive a more severe punishment.”

Lukas 21:24

21:24 They ²¹¹  will fall by the edge ²¹²  of the sword and be led away as captives ²¹³  among all nations. Jerusalem ²¹⁴  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ²¹⁵ 

Lukas 22:44

22:44 And in his anguish ²¹⁶  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ²¹⁷ 

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ²¹⁸  dressing him in elegant clothes, ²¹⁹  Herod ²²⁰  sent him back to Pilate.

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ²²¹  deserving death. ²²² 

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ²²³  Then ²²⁴  they threw dice ²²⁵  to divide his clothes. ²²⁶ 

Lukas 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ²²⁷  you the Christ? ²²⁸  Save yourself and us!”

Lukas 24:13

Jesus Walks the Road to Emmaus

24:13 Now ²²⁹  that very day two of them ²³⁰  were on their way to a village called Emmaus, about seven miles ²³¹  from Jerusalem. ²³² 

[1:20]  ¹ tn Grk “behold.”

[1:20]  ² sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[1:35]  ⁴ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ⁵ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ⁶ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ⁷ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ⁸ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[1:36]  ⁹ tn Grk “behold.”

[1:36]  ¹⁰ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ¹¹ tn Or “has conceived.”

[1:36]  ¹² tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:76]  ¹³ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ¹⁴ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ¹⁵ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ¹⁶ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ¹⁷ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[2:22]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ¹⁹ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

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

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

[2:22]  ²⁰ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

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

[2:25]  ²³ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ²⁵ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ²⁶ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ²⁷ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[2:36]  ²⁸ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[2:37]  ²⁹ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ³⁰ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:51]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ³² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ³³ tn Or “was submitting.”

[2:51]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ³⁵ tn Or “all these words.”

[2:51]  ³⁶ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[3:9]  ³⁷ 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]  ³⁸ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[4:2]  ³⁹ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ⁴⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁴¹ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁴² tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[4:9]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ⁴⁴ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁴⁶ tn Grk “and stood him.”

[4:9]  ⁴⁷ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ⁴⁸ tn This is another first class condition, as in v. 3.

[4:36]  ⁴⁹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ⁵⁰ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ⁵¹ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ⁵² sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:38]  ⁵³ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁵⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁵⁵ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[5:19]  ⁵⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ⁵⁷ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ⁵⁸ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ⁵⁹ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ⁶⁰ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ⁶¹ tn Grk “in the midst.”

[5:19]  ⁶² sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[5:30]  ⁶³ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ⁶⁴ sn See the note on Pharisees in 5:17.

[5:30]  ⁶⁵ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁶⁶ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ⁶⁷ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[6:22]  ⁶⁸ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ⁶⁹ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[6:34]  ⁷⁰ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ⁷¹ sn See the note on the word sinners in v. 32.

[6:34]  ⁷² tn Grk “to receive as much again.”

[6:44]  ⁷³ sn The principle of the passage is that one produces what one is.

[6:44]  ⁷⁴ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ⁷⁵ tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ⁷⁶ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:44]  sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.

[7:24]  ⁷⁷ tn Here δέ (de) has not been translated.

[7:24]  ⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁷⁹ tn Or “desert.”

[7:24]  ⁸⁰ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:25]  ⁸¹ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ⁸² tn Or “soft”; see L&N 79.100.

[7:25]  ⁸³ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ⁸⁴ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ⁸⁵ tn Or “palaces.”

[7:29]  ⁸⁶ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ⁸⁷ sn See the note on tax collectors in 3:12.

[7:29]  ⁸⁸ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ⁸⁹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[8:19]  ⁹⁰ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ⁹¹ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ⁹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:33]  ⁹³ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ⁹⁴ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:43]  ⁹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁹⁶ tn Grk “a flow of blood.”

[8:43]  ⁹⁷ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:49]  ⁹⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[8:51]  ⁹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ¹⁰⁰ tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:3]  ¹⁰¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ¹⁰² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ¹⁰³ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ¹⁰⁴ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ¹⁰⁵ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:14]  ¹⁰⁶ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

[9:14]  ¹⁰⁷ sn This is a parenthetical note by the author.

[9:14]  ¹⁰⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ¹⁰⁹ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

[9:32]  ¹¹⁰ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ¹¹¹ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[10:2]  ¹¹² tn Here δέ (de) has not been translated.

[10:2]  ¹¹³ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ¹¹⁴ tn Grk “to thrust out.”

[10:6]  ¹¹⁵ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹¹⁶ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[11:13]  ¹¹⁷ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ¹¹⁸ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[11:22]  ¹¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ¹²⁰ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ¹²¹ tn Grk “stronger man than he attacks.”

[11:22]  ¹²² tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ¹²³ tn Grk “on which he relied.”

[11:22]  ¹²⁴ tn Or “and distributes.”

[11:22]  ¹²⁵ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[11:43]  ¹²⁶ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ¹²⁷ sn See the note on synagogues in 4:15.

[11:43]  ¹²⁸ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[11:53]  ¹²⁹ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ¹³⁰ tn Or “terribly.”

[11:53]  ¹³¹ tn For this term see L&N 33.183.

[12:15]  ¹³² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ¹³³ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ¹³⁴ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[12:24]  ¹³⁵ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ¹³⁶ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[12:45]  ¹³⁷ 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]  ¹³⁸ 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]  ¹³⁹ tn Grk “should say in his heart.”

[12:45]  ¹⁴⁰ tn Or “is taking a long time.”

[12:45]  ¹⁴¹ 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]  ¹⁴² tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹⁴³ 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).

[13:1]  ¹⁴⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹⁴⁵ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:11]  ¹⁴⁶ tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[13:11]  ¹⁴⁷ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ¹⁴⁸ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ¹⁴⁹ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[13:31]  ¹⁵⁰ tn Grk “At that very hour.”

[13:31]  ¹⁵¹ sn See the note on Pharisees in 5:17.

[13:31]  ¹⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹⁵³ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ¹⁵⁴ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:1]  ¹⁵⁵ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ¹⁵⁶ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹⁵⁷ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹⁵⁸ sn See the note on Pharisees in 5:17.

[14:1]  ¹⁵⁹ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[15:4]  ¹⁶⁰ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹⁶¹ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ¹⁶² tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ¹⁶³ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ¹⁶⁴ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:20]  ¹⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ¹⁶⁶ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹⁶⁷ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ¹⁶⁸ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ¹⁶⁹ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[16:8]  ¹⁷⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ¹⁷¹ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ¹⁷² sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ¹⁷³ tn Grk “sons” (an idiom).

[16:8]  ¹⁷⁴ tn Grk “with their own generation.”

[16:8]  ¹⁷⁵ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[16:15]  ¹⁷⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ¹⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ¹⁷⁸ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹⁷⁹ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹⁸⁰ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:25]  ¹⁸¹ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹⁸² tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[17:14]  ¹⁸³ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ¹⁸⁴ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ¹⁸⁵ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ¹⁸⁶ tn Grk “And it happened that as.” 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.

[18:15]  ¹⁸⁷ tn Grk “they.”

[18:15]  ¹⁸⁸ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ¹⁸⁹ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ¹⁹⁰ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[18:16]  ¹⁹¹ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ¹⁹² 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.

[18:16]  ¹⁹³ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[18:20]  ¹⁹⁴ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[19:47]  ¹⁹⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ¹⁹⁶ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹⁹⁷ tn Grk “to destroy.”

[19:47]  sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

[20:15]  ¹⁹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ¹⁹⁹ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[20:20]  ²⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ²⁰¹ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ²⁰² tn Grk “so that they might catch him in some word.”

[20:20]  ²⁰³ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[20:26]  ²⁰⁴ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ²⁰⁵ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ²⁰⁶ tn Grk “to trap him in a saying.”

[20:26]  ²⁰⁷ tn Or “amazed.”

[20:47]  ²⁰⁸ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ²⁰⁹ 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]  ²¹⁰ 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]  ²¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²¹² tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ²¹³ 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]  ²¹⁴ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²¹⁵ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[22:44]  ²¹⁶ tn Grk “And being in anguish.”

[22:44]  ²¹⁷ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[23:11]  ²¹⁸ 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]  ²¹⁹ 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]  ²²⁰ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:15]  ²²¹ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ²²² tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[23:34]  ²²³ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ²²⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ²²⁵ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ²²⁶ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[23:39]  ²²⁷ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ²²⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[24:13]  ²²⁹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[24:13]  ²³⁰ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ²³¹ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ²³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.