Lukas 1:66

1:66 All ¹  who heard these things ²  kept them in their hearts, ³  saying, “What then will this child be?” ⁴  For the Lord’s hand ⁵  was indeed with him.

Lukas 1:80

1:80 And the child kept growing ⁶  and becoming strong ⁷  in spirit, and he was in the wilderness ⁸  until the day he was revealed ⁹  to Israel.

Lukas 2:46

2:46 After ¹⁰  three days ¹¹  they found him in the temple courts, ¹²  sitting among the teachers, ¹³  listening to them and asking them questions.

Lukas 4:16

Rejection at Nazareth

4:16 Now ¹⁴  Jesus ¹⁵  came to Nazareth, ¹⁶  where he had been brought up, and went into the synagogue ¹⁷  on the Sabbath day, as was his custom. ¹⁸  He ¹⁹  stood up to read, ²⁰ 

Lukas 5:18

5:18 Just then ²¹  some men showed up, carrying a paralyzed man ²²  on a stretcher. ²³  They ²⁴  were trying to bring him in and place him before Jesus. ²⁵ 

Lukas 5:29

5:29 Then ²⁶  Levi gave a great banquet ²⁷  in his house for Jesus, ²⁸  and there was a large crowd of tax collectors and others sitting ²⁹  at the table with them.

Lukas 5:39

5:39 ³⁰  No ³¹  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ³² 

Lukas 6:6

Healing a Withered Hand

6:6 On ³³  another Sabbath, Jesus ³⁴  entered the synagogue ³⁵  and was teaching. Now ³⁶  a man was there whose right hand was withered. ³⁷ 

Lukas 6:9

6:9 Then ³⁸  Jesus said to them, “I ask you, ³⁹  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Lukas 7:19

7:19 and sent them to Jesus ⁴⁰  to ask, ⁴¹  “Are you the one who is to come, ⁴²  or should we look for another?”

Lukas 7:28

7:28 I tell you, among those born of women no one is greater ⁴³  than John. ⁴⁴  Yet the one who is least ⁴⁵  in the kingdom of God ⁴⁶  is greater than he is.”

Lukas 7:37

7:37 Then ⁴⁷  when a woman of that town, who was a sinner, learned that Jesus ⁴⁸  was dining ⁴⁹  at the Pharisee’s house, she brought an alabaster jar ⁵⁰  of perfumed oil. ⁵¹ 

Lukas 8:43

8:43 Now ⁵²  a woman was there who had been suffering from a hemorrhage ⁵³  for twelve years ⁵⁴  but could not be healed by anyone.

Lukas 9:9

9:9 Herod said, “I had John ⁵⁵  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ⁵⁶ 

Lukas 9:45

9:45 But they did not understand this statement; its meaning ⁵⁷  had been concealed ⁵⁸  from them, so that they could not grasp it. Yet ⁵⁹  they were afraid to ask him about this statement.

Lukas 9:59

9:59 Jesus ⁶⁰  said to another, “Follow me.” But he replied, ⁶¹  “Lord, first let me go and bury my father.”

Lukas 10:40

10:40 But Martha was distracted ⁶²  with all the preparations she had to make, ⁶³  so ⁶⁴  she came up to him and said, “Lord, don’t you care ⁶⁵  that my sister has left me to do all the work ⁶⁶  alone? Tell ⁶⁷  her to help me.”

Lukas 11:7

11:7 Then ⁶⁸  he will reply ⁶⁹  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁷⁰  I cannot get up and give you anything.’ ⁷¹ 

Lukas 11:18

11:18 So ⁷²  if ⁷³  Satan too is divided against himself, how will his kingdom stand? I ask you this because ⁷⁴  you claim that I cast out demons by Beelzebul.

Lukas 14:8

14:8 “When you are invited by someone to a wedding feast, ⁷⁵  do not take ⁷⁶  the place of honor, because a person more distinguished than you may have been invited by your host. ⁷⁷ 

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ⁷⁸  and loses ⁷⁹  one of them, ⁸⁰  does not light a lamp, sweep ⁸¹  the house, and search thoroughly until she finds it?

Lukas 16:3

16:3 Then ⁸²  the manager said to himself, ‘What should I do, since my master is taking my position ⁸³  away from me? I’m not strong enough to dig, ⁸⁴  and I’m too ashamed ⁸⁵  to beg.

Lukas 16:16

16:16 “The law and the prophets were in force ⁸⁶  until John; ⁸⁷  since then, ⁸⁸  the good news of the kingdom of God ⁸⁹  has been proclaimed, and everyone is urged to enter it. ⁹⁰ 

Lukas 16:28

16:28 (for I have five brothers) to warn ⁹¹  them so that they don’t come ⁹²  into this place of torment.’

Lukas 17:31

17:31 On that day, anyone who is on the roof, ⁹³  with his goods in the house, must not come down ⁹⁴  to take them away, and likewise the person in the field must not turn back.

Lukas 18:3-4

18:3 There was also a widow ⁹⁵  in that city ⁹⁶  who kept coming ⁹⁷  to him and saying, ‘Give me justice against my adversary.’ 18:4 For ⁹⁸  a while he refused, but later on ⁹⁹  he said to himself, ‘Though I neither fear God nor have regard for people, ¹⁰⁰ 

Lukas 18:13

18:13 The tax collector, however, stood ¹⁰¹  far off and would not even look up ¹⁰²  to heaven, but beat his breast and said, ‘God, be merciful ¹⁰³  to me, sinner that I am!’ ¹⁰⁴ 

Lukas 19:24

19:24 And he said to his attendants, ¹⁰⁵  ‘Take the mina from him, and give it to the one who has ten.’ ¹⁰⁶ 

Lukas 19:37

19:37 As he approached the road leading down from ¹⁰⁷  the Mount of Olives, ¹⁰⁸  the whole crowd of his ¹⁰⁹  disciples began to rejoice ¹¹⁰  and praise ¹¹¹  God with a loud voice for all the mighty works ¹¹²  they had seen: ¹¹³ 

Lukas 20:13

20:13 Then ¹¹⁴  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ¹¹⁵  perhaps they will respect him.’

Lukas 20:17

20:17 But Jesus ¹¹⁶  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ¹¹⁷ 

Lukas 20:36

20:36 In fact, they can no longer die, because they are equal to angels ¹¹⁸  and are sons of God, since they are ¹¹⁹  sons ¹²⁰  of the resurrection.

Lukas 21:26

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

Lukas 22:32

22:32 but I have prayed for you, Simon, ¹²³  that your faith may not fail. ¹²⁴  When ¹²⁵  you have turned back, ¹²⁶  strengthen ¹²⁷  your brothers.”

Lukas 22:36

22:36 He said to them, “But now, the one who ¹²⁸  has a money bag must take it, and likewise a traveler’s bag ¹²⁹  too. And the one who has no sword must sell his cloak and buy one.

Lukas 23:5

23:5 But they persisted ¹³⁰  in saying, “He incites ¹³¹  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ¹³² 

Lukas 24:29

24:29 but they urged him, ¹³³  “Stay with us, because it is getting toward evening and the day is almost done.” So ¹³⁴  he went in to stay with them.

Lukas 24:39

24:39 Look at my hands and my feet; it’s me! ¹³⁵  Touch me and see; a ghost ¹³⁶  does not have flesh and bones like you see I have.”

Lukas 24:41

24:41 And while they still could not believe it ¹³⁷  (because of their joy) and were amazed, ¹³⁸  he said to them, “Do you have anything here to eat?” ¹³⁹ 

[1:66]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ² tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ³ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ⁴ tn Or “what manner of child will this one be?”

[1:66]  ⁵ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[1:80]  ⁶ tn This verb is imperfect.

[1:80]  ⁷ tn This verb is also imperfect.

[1:80]  ⁸ tn Or “desert.”

[1:80]  ⁹ tn Grk “until the day of his revealing.”

[2:46]  ¹⁰ tn Grk “And it happened that after.” 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 not been translated because of differences between Greek and English style.

[2:46]  ¹¹ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ¹² tn Grk “the temple.”

[2:46]  ¹³ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[4:16]  ¹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ¹⁶ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ¹⁷ sn See the note on synagogues in 4:15.

[4:16]  ¹⁸ tn Grk “according to his custom.”

[4:16]  ¹⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ²⁰ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[5:18]  ²¹ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ²² tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ²³ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ²⁴ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ²⁷ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ²⁹ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[5:39]  ³⁰ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ³¹ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ³² tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[5:39]  tn Grk “good.”

[5:39]  sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

[6:6]  ³³ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:6]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ³⁵ sn See the note on synagogues in 4:15.

[6:6]  ³⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ³⁷ tn Grk “a man was there and his right hand was withered.”

[6:6]  sn Withered means the man’s hand was shrunken and paralyzed.

[6:9]  ³⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ³⁹ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[7:19]  ⁴⁰ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ⁴¹ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ⁴² sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:28]  ⁴³ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ⁴⁴ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ⁴⁵ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ⁴⁶ sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[7:37]  ⁴⁷ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[7:37]  ⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ⁴⁹ tn Grk “was reclining at table.”

[7:37]  ⁵⁰ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ⁵¹ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[8:43]  ⁵² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁵³ tn Grk “a flow of blood.”

[8:43]  ⁵⁴ 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.

[9:9]  ⁵⁵ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ⁵⁶ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:45]  ⁵⁷ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ⁵⁸ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ⁵⁹ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:59]  ⁶⁰ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ⁶¹ tn Grk “said.”

[10:40]  ⁶² sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ⁶³ tn Grk “with much serving.”

[10:40]  ⁶⁴ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ⁶⁵ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ⁶⁶ tn Grk “has left me to serve alone.”

[10:40]  ⁶⁷ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:7]  ⁶⁸ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ⁶⁹ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ⁷⁰ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ⁷¹ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:18]  ⁷² tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ⁷³ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ⁷⁴ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[14:8]  ⁷⁵ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ⁷⁶ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ⁷⁷ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[15:8]  ⁷⁸ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁷⁹ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁸⁰ tn Grk “one coin.”

[15:8]  ⁸¹ tn Grk “and sweep,” 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.

[16:3]  ⁸² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ⁸³ tn Grk “the stewardship,” “the management.”

[16:3]  ⁸⁴ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ⁸⁵ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:3]  sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

[16:16]  ⁸⁶ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ⁸⁷ sn John refers to John the Baptist.

[16:16]  ⁸⁸ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁸⁹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ⁹⁰ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:28]  ⁹¹ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ⁹² tn Grk “lest they also come.”

[17:31]  ⁹³ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ⁹⁴ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[18:3]  ⁹⁵ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ⁹⁶ tn Or “town.”

[18:3]  ⁹⁷ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ⁹⁸ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ⁹⁹ tn Grk “after these things.”

[18:4]  ¹⁰⁰ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:13]  ¹⁰¹ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ¹⁰² tn Grk “even lift up his eyes” (an idiom).

[18:13]  ¹⁰³ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ¹⁰⁴ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[19:24]  ¹⁰⁵ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ¹⁰⁶ tn Grk “the ten minas.”

[19:37]  ¹⁰⁷ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ¹⁰⁸ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹⁰⁹ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹¹⁰ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ¹¹¹ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹¹² tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹¹³ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:13]  ¹¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ¹¹⁵ tn Grk “my beloved son.” See comment at Luke 3:22.

[20:13]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[20:17]  ¹¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ¹¹⁷ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[20:17]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[20:36]  ¹¹⁸ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ¹¹⁹ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ¹²⁰ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

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

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

[22:32]  ¹²³ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ¹²⁴ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ¹²⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ¹²⁶ tn Or “turned around.”

[22:32]  ¹²⁷ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[22:36]  ¹²⁸ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ¹²⁹ tn Or possibly “beggar’s bag” (L&N 6.145).

[23:5]  ¹³⁰ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ¹³¹ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ¹³² tn Grk “beginning from Galilee until here.”

[24:29]  ¹³³ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ¹³⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:39]  ¹³⁵ tn Grk “that it is I myself.”

[24:39]  ¹³⁶ tn See tc note on “ghost” in v. 37.

[24:41]  ¹³⁷ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ¹³⁸ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ¹³⁹ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.