Lukas 15:16

15:16 He ¹  was longing to eat ²  the carob pods ³  the pigs were eating, but ⁴  no one gave him anything.

Lukas 16:21

16:21 who longed to eat ⁵  what fell from the rich man’s table. In addition, the dogs ⁶  came and licked ⁷  his sores.

Lukas 17:22

The Coming of the Son of Man

17:22 Then ⁸  he said to the disciples, “The days are coming when you will desire to see one of the days ⁹  of the Son of Man, and you will not see it.

Lukas 18:41

18:41 “What do you want me to do for you?” He replied, ¹⁰  “Lord, let me see again.” ¹¹ 

Lukas 22:15

22:15 And he said to them, “I have earnestly desired ¹²  to eat this Passover with you before I suffer.

Lukas 8:20

8:20 So ¹³  he was told, “Your mother and your brothers are standing outside, wanting to see you.”

Lukas 19:3

19:3 He ¹⁴  was trying to get a look at Jesus, ¹⁵  but being a short man he could not see over the crowd. ¹⁶ 

Lukas 5:39

5:39 ¹⁷  No ¹⁸  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ¹⁹ 

Lukas 23:8

23:8 When ²⁰  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ²¹  some miraculous sign. ²² 

Lukas 19:15

19:15 When ²³  he returned after receiving the kingdom, he summoned ²⁴  these slaves to whom he had given the money. He wanted ²⁵  to know how much they had earned ²⁶  by trading.

Lukas 20:46

20:46 “Beware ²⁷  of the experts in the law. ²⁸  They ²⁹  like walking around in long robes, and they love elaborate greetings ³⁰  in the marketplaces and the best seats ³¹  in the synagogues ³²  and the places of honor at banquets.

Lukas 23:20

23:20 Pilate addressed them once again because he wanted ³³  to release Jesus.

Lukas 10:24

10:24 For I tell you that many prophets and kings longed to see ³⁴  what you see but did not see it, and to hear what you hear but did not hear it.”

Lukas 6:31

6:31 Treat others ³⁵  in the same way that you would want them to treat you. ³⁶ 

Lukas 7:40

7:40 So ³⁷  Jesus answered him, ³⁸  “Simon, I have something to say to you.” He replied, ³⁹  “Say it, Teacher.”

Lukas 12:49

Not Peace, but Division

12:49 “I have come ⁴⁰  to bring ⁴¹  fire on the earth – and how I wish it were already kindled!

Lukas 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ⁴²  bring them here and slaughter ⁴³  them ⁴⁴  in front of me!’”

Lukas 19:48

19:48 but ⁴⁵  they could not find a way to do it, ⁴⁶  for all the people hung on his words. ⁴⁷ 

Lukas 20:3

20:3 He answered them, ⁴⁸  “I will also ask you a question, and you tell me:

Lukas 9:23

A Call to Discipleship

9:23 Then ⁴⁹  he said to them all, ⁵⁰  “If anyone wants to become my follower, ⁵¹  he must deny ⁵²  himself, take up his cross daily, ⁵³  and follow me.

Lukas 20:19

20:19 Then ⁵⁴  the experts in the law ⁵⁵  and the chief priests wanted to arrest ⁵⁶  him that very hour, because they realized he had told this parable against them. But ⁵⁷  they were afraid of the people.

Lukas 1:62

1:62 So ⁵⁸  they made signs to the baby’s ⁵⁹  father, ⁶⁰  inquiring what he wanted to name his son. ⁶¹ 

Lukas 14:30

14:30 They will say, ⁶²  ‘This man ⁶³  began to build and was not able to finish!’ ⁶⁴ 

Lukas 5:15

5:15 But the news about him spread even more, ⁶⁵  and large crowds were gathering together to hear him ⁶⁶  and to be healed of their illnesses.

Lukas 6:7

6:7 The experts in the law ⁶⁷  and the Pharisees ⁶⁸  watched ⁶⁹  Jesus ⁷⁰  closely to see if ⁷¹  he would heal on the Sabbath, ⁷²  so that they could find a reason to accuse him.

Lukas 3:12

3:12 Tax collectors ⁷³  also came to be baptized, and they said to him, “Teacher, what should we do?”

Lukas 3:15

3:15 While the people were filled with anticipation ⁷⁴  and they all wondered ⁷⁵  whether perhaps John ⁷⁶  could be the Christ, ⁷⁷ 

Lukas 10:29

10:29 But the expert, ⁷⁸  wanting to justify ⁷⁹  himself, said to Jesus, “And who is my neighbor?”

Lukas 6:17

The Sermon on the Plain

6:17 Then ⁸⁰  he came down with them and stood on a level place. ⁸¹  And a large number ⁸²  of his disciples had gathered ⁸³  along with ⁸⁴  a vast multitude from all over Judea, from ⁸⁵  Jerusalem, ⁸⁶  and from the seacoast of Tyre ⁸⁷  and Sidon. ⁸⁸  They came to hear him and to be healed ⁸⁹  of their diseases,

Lukas 3:7

3:7 So John ⁹⁰  said to the crowds ⁹¹  that came out to be baptized by him, “You offspring of vipers! ⁹²  Who warned you to flee ⁹³  from the coming wrath?

Lukas 4:6

4:6 And he ⁹⁴  said to him, “To you ⁹⁵  I will grant this whole realm ⁹⁶  – and the glory that goes along with it, ⁹⁷  for it has been relinquished ⁹⁸  to me, and I can give it to anyone I wish.

Lukas 6:9

6:9 Then ⁹⁹  Jesus said to them, “I ask you, ¹⁰⁰  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ¹⁰¹  from one town after another, ¹⁰²  he spoke to them ¹⁰³  in a parable:

Lukas 8:19

Jesus’ True Family

8:19 Now Jesus’ ¹⁰⁴  mother and his brothers ¹⁰⁵  came to him, but ¹⁰⁶  they could not get near him because of the crowd.

Lukas 8:43

8:43 Now ¹⁰⁷  a woman was there who had been suffering from a hemorrhage ¹⁰⁸  for twelve years ¹⁰⁹  but could not be healed by anyone.

Lukas 12:4

12:4 “I ¹¹⁰  tell you, my friends, do not be afraid of those who kill the body, ¹¹¹  and after that have nothing more they can do.

Lukas 12:15

12:15 Then ¹¹²  he said to them, “Watch out and guard yourself from ¹¹³  all types of greed, ¹¹⁴  because one’s life does not consist in the abundance of his possessions.”

Lukas 13:24

13:24 “Exert every effort ¹¹⁵  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 13:31

Going to Jerusalem

13:31 At that time, ¹¹⁶  some Pharisees ¹¹⁷  came up and said to Jesus, ¹¹⁸  “Get away from here, ¹¹⁹  because Herod ¹²⁰  wants to kill you.”

Lukas 16:16

16:16 “The law and the prophets were in force ¹²¹  until John; ¹²²  since then, ¹²³  the good news of the kingdom of God ¹²⁴  has been proclaimed, and everyone is urged to enter it. ¹²⁵ 

Lukas 16:25

16:25 But Abraham said, ‘Child, ¹²⁶  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. ¹²⁷ 

Lukas 19:42

19:42 saying, “If you had only known on this day, ¹²⁸  even you, the things that make for peace! ¹²⁹  But now they are hidden ¹³⁰  from your eyes.

Lukas 19:47

19:47 Jesus ¹³¹  was teaching daily in the temple courts. The chief priests and the experts in the law ¹³²  and the prominent leaders among the people were seeking to assassinate ¹³³  him,

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ¹³⁴  they watched him carefully and sent spies who pretended to be sincere. ¹³⁵  They wanted to take advantage of what he might say ¹³⁶  so that they could deliver him up to the authority and jurisdiction ¹³⁷  of the governor.

Lukas 21:34

Be Ready!

21:34 “But be on your guard ¹³⁸  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ¹³⁹ 

Lukas 8:14

8:14 As for the seed that ¹⁴⁰  fell among thorns, these are the ones who hear, but ¹⁴¹  as they go on their way they are choked ¹⁴²  by the worries and riches and pleasures of life, ¹⁴³  and their fruit does not mature. ¹⁴⁴ 

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ¹⁴⁵  you who kill the prophets and stone those who are sent to you! ¹⁴⁶  How often I have longed ¹⁴⁷  to gather your children together as a hen gathers her chicks under her wings, but ¹⁴⁸  you would have none of it! ¹⁴⁹ 

Lukas 14:26

14:26 “If anyone comes to me and does not hate ¹⁵⁰  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ¹⁵¹  he cannot be my disciple.

[15:16]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ² tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ³ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:21]  ⁵ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ⁶ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ⁷ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[17:22]  ⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ⁹ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[18:41]  ¹⁰ tn Grk “said.”

[18:41]  ¹¹ tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[22:15]  ¹² tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

[8:20]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[19:3]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ¹⁵ tn Grk “He was trying to see who Jesus was.”

[19:3]  ¹⁶ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[5:39]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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).

[23:8]  ²⁰ tn Here δέ (de) has not been translated.

[23:8]  ²¹ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ²² sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).

[19:15]  ²³ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:15]  ²⁴ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ²⁵ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ²⁶ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[20:46]  ²⁷ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ²⁸ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ²⁹ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ³⁰ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ³¹ sn See Luke 14:1-14.

[20:46]  ³² sn See the note on synagogues in 4:15.

[23:20]  ³³ sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

[10:24]  ³⁴ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[6:31]  ³⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ³⁶ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[7:40]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ³⁸ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

[7:40]  ³⁹ tn Grk “he said.”

[12:49]  ⁴⁰ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ⁴¹ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[19:27]  ⁴² tn Grk “to rule over them.”

[19:27]  ⁴³ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁴⁴ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:48]  ⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ⁴⁶ tn Grk “they did not find the thing that they might do.”

[19:48]  ⁴⁷ 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.

[20:3]  ⁴⁸ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

[9:23]  ⁴⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ⁵⁰ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ⁵¹ tn Grk “to come after me.”

[9:23]  ⁵² tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ⁵³ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[20:19]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ⁵⁵ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ⁵⁶ tn Grk “tried to lay hands on him.”

[20:19]  ⁵⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:62]  ⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ⁵⁹ tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ⁶⁰ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

[1:62]  ⁶¹ tn Grk “what he might wish to call him.”

[14:30]  ⁶² tn Grk “make fun of him, saying.”

[14:30]  ⁶³ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

[14:30]  ⁶⁴ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

[5:15]  ⁶⁵ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ⁶⁶ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:7]  ⁶⁷ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ⁶⁸ sn See the note on Pharisees in 5:17.

[6:7]  ⁶⁹ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ⁷⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁷¹ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ⁷² sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[3:12]  ⁷³ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[3:15]  ⁷⁴ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ⁷⁵ tn Grk “pondered in their hearts.”

[3:15]  ⁷⁶ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁷⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[10:29]  ⁷⁸ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ⁷⁹ tn Or “vindicate.”

[10:29]  sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

[6:17]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ⁸¹ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ⁸² tn Grk “large crowd.”

[6:17]  ⁸³ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ⁸⁴ tn Grk “and.”

[6:17]  ⁸⁵ tn Grk “and from,” 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.

[6:17]  ⁸⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ⁸⁷ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ⁸⁸ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:17]  ⁸⁹ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[3:7]  ⁹⁰ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ⁹¹ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ⁹² tn Or “snakes.”

[3:7]  ⁹³ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[4:6]  ⁹⁴ tn Grk “And the devil.”

[4:6]  ⁹⁵ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁹⁶ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁹⁷ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁹⁸ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[6:9]  ⁹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ¹⁰⁰ 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.

[8:4]  ¹⁰¹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ¹⁰² tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ¹⁰³ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:19]  ¹⁰⁴ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ¹⁰⁵ 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]  ¹⁰⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:43]  ¹⁰⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁰⁸ tn Grk “a flow of blood.”

[8:43]  ¹⁰⁹ 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.

[12:4]  ¹¹⁰ tn Here δέ (de) has not been translated.

[12:4]  ¹¹¹ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:15]  ¹¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ¹¹³ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ¹¹⁴ 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.

[13:24]  ¹¹⁵ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:31]  ¹¹⁶ tn Grk “At that very hour.”

[13:31]  ¹¹⁷ sn See the note on Pharisees in 5:17.

[13:31]  ¹¹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹¹⁹ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ¹²⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[16:16]  ¹²¹ 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]  ¹²² sn John refers to John the Baptist.

[16:16]  ¹²³ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹²⁴ 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]  ¹²⁵ 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.

[16:25]  ¹²⁶ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹²⁷ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[19:42]  ¹²⁸ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹²⁹ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹³⁰ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:47]  ¹³¹ 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]  ¹³² tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹³³ 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.

[20:20]  ¹³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ¹³⁵ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ¹³⁶ tn Grk “so that they might catch him in some word.”

[20:20]  ¹³⁷ 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).

[21:34]  ¹³⁸ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ¹³⁹ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[8:14]  ¹⁴⁰ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ¹⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ¹⁴² sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ¹⁴³ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ¹⁴⁴ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[13:34]  ¹⁴⁵ sn The double use of the city’s name betrays intense emotion.

[13:34]  ¹⁴⁶ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ¹⁴⁷ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ¹⁴⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ¹⁴⁹ tn Grk “you were not willing.”

[14:26]  ¹⁵⁰ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ¹⁵¹ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.