Lukas 18:30

18:30 who will not receive many times more ¹  in this age ²  – and in the age to come, eternal life.” ³ 

Lukas 16:25

16:25 But Abraham said, ‘Child, ⁴  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. ⁵ 

Lukas 2:36

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, ⁶  having been married to her husband for seven years until his death.

Lukas 1:5

Birth Announcement of John the Baptist

1:5 During the reign ⁷  of Herod ⁸  king of Judea, there lived a priest named Zechariah who belonged to ⁹  the priestly division of Abijah, ¹⁰  and he had a wife named Elizabeth, ¹¹  who was a descendant of Aaron. ¹² 

Lukas 20:38

20:38 Now he is not God of the dead, but of the living, ¹³  for all live before him.” ¹⁴ 

Lukas 10:28

10:28 Jesus ¹⁵  said to him, “You have answered correctly; ¹⁶  do this, and you will live.”

Lukas 4:4

4:4 Jesus answered him, “It is written, ‘Man ¹⁷  does not live by bread alone.’” ¹⁸ 

Lukas 1:75

1:75 in holiness and righteousness ¹⁹  before him for as long as we live. ²⁰ 

Lukas 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ²¹  So ²²  they began to celebrate.

Lukas 15:32

15:32 It was appropriate ²³  to celebrate and be glad, for your brother ²⁴  was dead, and is alive; he was lost and is found.’” ²⁵ 

Lukas 24:23

24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ²⁶  who said he was alive.

Lukas 18:18

The Wealthy Ruler

18:18 Now ²⁷  a certain ruler ²⁸  asked him, “Good teacher, what must I do to inherit eternal life?” ²⁹ 

Lukas 10:25

The Parable of the Good Samaritan

10:25 Now ³⁰  an expert in religious law ³¹  stood up to test Jesus, ³²  saying, “Teacher, what must I do to inherit eternal life?” ³³ 

Lukas 24:5

24:5 The ³⁴  women ³⁵  were terribly frightened ³⁶  and bowed ³⁷  their faces to the ground, but the men said to them, “Why do you look for the living ³⁸  among the dead?

Lukas 21:19

21:19 By your endurance ³⁹  you will gain ⁴⁰  your lives. ⁴¹ 

Lukas 23:31

23:31 For if such things are done ⁴²  when the wood is green, what will happen when it is dry?” ⁴³ 

Lukas 7:25

7:25 What ⁴⁴  did you go out to see? A man dressed in fancy ⁴⁵  clothes? ⁴⁶  Look, those who wear fancy clothes and live in luxury ⁴⁷  are in kings’ courts! ⁴⁸ 

Lukas 12:15

12:15 Then ⁴⁹  he said to them, “Watch out and guard yourself from ⁵⁰  all types of greed, ⁵¹  because one’s life does not consist in the abundance of his possessions.”

Lukas 16:19

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ⁵²  and fine linen and who feasted sumptuously ⁵³  every day.

Lukas 15:13

15:13 After ⁵⁴  a few days, ⁵⁵  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ⁵⁶  his wealth ⁵⁷  with a wild lifestyle.

Lukas 12:25

12:25 And which of you by worrying ⁵⁸  can add an hour to his life? ⁵⁹ 

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ⁶⁰  But she, out of her poverty, put in everything she had to live on.” ⁶¹ 

Lukas 12:28

12:28 And if ⁶²  this is how God clothes the wild grass, ⁶³  which is here ⁶⁴  today and tomorrow is tossed into the fire to heat the oven, ⁶⁵  how much more ⁶⁶  will he clothe you, you people of little faith!

Lukas 7:22

7:22 So ⁶⁷  he answered them, ⁶⁸  “Go tell ⁶⁹  John what you have seen and heard: ⁷⁰  The blind see, the lame walk, lepers are cleansed, the ⁷¹  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Lukas 21:34

Be Ready!

21:34 “But be on your guard ⁷²  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. ⁷³ 

Lukas 16:16

16:16 “The law and the prophets were in force ⁷⁴  until John; ⁷⁵  since then, ⁷⁶  the good news of the kingdom of God ⁷⁷  has been proclaimed, and everyone is urged to enter it. ⁷⁸ 

Lukas 11:50

11:50 so that this generation may be held accountable ⁷⁹  for the blood of all the prophets that has been shed since the beginning ⁸⁰  of the world, ⁸¹ 

Lukas 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ⁸²  when Pontius Pilate ⁸³  was governor of Judea, and Herod ⁸⁴  was tetrarch ⁸⁵  of Galilee, and his brother Philip ⁸⁶  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ⁸⁷  was tetrarch of Abilene,

Lukas 12:23

12:23 For there is more to life than food, and more to the body than clothing.

Lukas 17:33

17:33 Whoever tries to keep ⁸⁸  his life will lose it, but whoever loses his life ⁸⁹  will preserve it.

Lukas 1:6

1:6 They ⁹⁰  were both righteous in the sight of God, following ⁹¹  all the commandments and ordinances of the Lord blamelessly. ⁹² 

Lukas 8:14

8:14 As for the seed that ⁹³  fell among thorns, these are the ones who hear, but ⁹⁴  as they go on their way they are choked ⁹⁵  by the worries and riches and pleasures of life, ⁹⁶  and their fruit does not mature. ⁹⁷ 

Lukas 9:24

9:24 For whoever wants to save his life will lose it, ⁹⁸  but whoever loses his life for my sake will save it.

Lukas 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ⁹⁹ 

to guide our feet into the way ¹⁰⁰  of peace.”

Lukas 12:22

Exhortation Not to Worry

12:22 Then ¹⁰¹  Jesus ¹⁰²  said to his ¹⁰³  disciples, “Therefore I tell you, do not worry ¹⁰⁴  about your ¹⁰⁵  life, what you will eat, or about your ¹⁰⁶  body, what you will wear.

Lukas 20:35

20:35 But those who are regarded as worthy to share in ¹⁰⁷  that age and in the resurrection from the dead neither marry nor are given in marriage. ¹⁰⁸ 

Lukas 21:32

21:32 I tell you the truth, ¹⁰⁹  this generation ¹¹⁰  will not pass away until all these things take place.

Lukas 9:7-8

Herod’s Confusion about Jesus

9:7 Now Herod ¹¹¹  the tetrarch ¹¹²  heard about everything that was happening, and he was thoroughly perplexed, ¹¹³  because some people were saying that John ¹¹⁴  had been raised from the dead, 9:8 while others were saying that Elijah ¹¹⁵  had appeared, and still others that one of the prophets of long ago had risen. ¹¹⁶ 

Lukas 9:19

9:19 They ¹¹⁷  answered, ¹¹⁸  “John the Baptist; others say Elijah; ¹¹⁹  and still others that one of the prophets of long ago has risen.” ¹²⁰ 

Lukas 16:8

16:8 The ¹²¹  master commended the dishonest ¹²²  manager because he acted shrewdly. ¹²³  For the people ¹²⁴  of this world are more shrewd in dealing with their contemporaries ¹²⁵  than the people ¹²⁶  of light.

Lukas 6:24

6:24 “But woe ¹²⁷  to you who are rich, for you have received ¹²⁸  your comfort ¹²⁹  already.

Lukas 12:31

12:31 Instead, pursue ¹³⁰  his ¹³¹  kingdom, ¹³²  and these things will be given to you as well.

Lukas 20:34

20:34 So ¹³³  Jesus said to them, “The people of this age ¹³⁴  marry and are given in marriage.

Lukas 24:34

24:34 and ¹³⁵  saying, “The Lord has really risen, and has appeared to Simon!” ¹³⁶ 

Lukas 16:31

16:31 He ¹³⁷  replied to him, ‘If they do not respond to ¹³⁸  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹³⁹ 

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ¹⁴⁰  in the passage about the bush, ¹⁴¹  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ¹⁴² 

Lukas 1:1

Explanatory Preface

1:1 Now ¹⁴³  many have undertaken to compile an account ¹⁴⁴  of the things ¹⁴⁵  that have been fulfilled ¹⁴⁶  among us,

Lukas 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ¹⁴⁷ 

Lukas 7:15

7:15 So ¹⁴⁸  the dead man ¹⁴⁹  sat up and began to speak, and Jesus ¹⁵⁰  gave him back ¹⁵¹  to his mother.

Lukas 8:55

8:55 Her ¹⁵²  spirit returned, ¹⁵³  and she got up immediately. Then ¹⁵⁴  he told them to give her something to eat.

Lukas 9:25

9:25 For what does it benefit a person ¹⁵⁵  if he gains the whole world but loses or forfeits himself?

Lukas 9:60

9:60 But Jesus ¹⁵⁶  said to him, “Let the dead bury their own dead, ¹⁵⁷  but as for you, go and proclaim the kingdom of God.” ¹⁵⁸ 

Lukas 13:3

13:3 No, I tell you! But unless you repent, ¹⁵⁹  you will all perish as well! ¹⁶⁰ 

Lukas 19:38

19:38 “Blessed is the king ¹⁶¹  who comes in the name of the Lord! ¹⁶²  Peace in heaven and glory in the highest!”

Lukas 24:22

24:22 Furthermore, some women of our group amazed us. ¹⁶³  They ¹⁶⁴  were at the tomb early this morning,

Lukas 2:25

The Prophecy of Simeon

2:25 Now ¹⁶⁵  there was a man in Jerusalem ¹⁶⁶  named Simeon who was righteous ¹⁶⁷  and devout, looking for the restoration ¹⁶⁸  of Israel, and the Holy Spirit ¹⁶⁹  was upon him.

Lukas 2:37

2:37 She had lived as a widow since then for eighty-four years. ¹⁷⁰  She never left the temple, worshiping with fasting and prayer night and day. ¹⁷¹ 

Lukas 2:51

2:51 Then ¹⁷²  he went down with them and came to Nazareth, ¹⁷³  and was obedient ¹⁷⁴  to them. But ¹⁷⁵  his mother kept all these things ¹⁷⁶  in her heart. ¹⁷⁷ 

Lukas 6:9

6:9 Then ¹⁷⁸  Jesus said to them, “I ask you, ¹⁷⁹  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Lukas 7:37

7:37 Then ¹⁸⁰  when a woman of that town, who was a sinner, learned that Jesus ¹⁸¹  was dining ¹⁸²  at the Pharisee’s house, she brought an alabaster jar ¹⁸³  of perfumed oil. ¹⁸⁴ 

Lukas 8:43

8:43 Now ¹⁸⁵  a woman was there who had been suffering from a hemorrhage ¹⁸⁶  for twelve years ¹⁸⁷  but could not be healed by anyone.

Lukas 11:51

11:51 from the blood of Abel ¹⁸⁸  to the blood of Zechariah, ¹⁸⁹  who was killed ¹⁹⁰  between the altar and the sanctuary. ¹⁹¹  Yes, I tell you, it will be charged against ¹⁹²  this generation.

Lukas 12:19

12:19 And I will say to myself, ¹⁹³  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

Lukas 12:24

12:24 Consider the ravens: ¹⁹⁴  They do not sow or reap, they have no storeroom or barn, yet God feeds ¹⁹⁵  them. How much more valuable are you than the birds!

Lukas 13:31

Going to Jerusalem

13:31 At that time, ¹⁹⁶  some Pharisees ¹⁹⁷  came up and said to Jesus, ¹⁹⁸  “Get away from here, ¹⁹⁹  because Herod ²⁰⁰  wants to kill you.”

Lukas 14:14

14:14 Then ²⁰¹  you will be blessed, ²⁰²  because they cannot repay you, for you will be repaid ²⁰³  at the resurrection of the righteous.”

Lukas 16:30

16:30 Then ²⁰⁴  the rich man ²⁰⁵  said, ‘No, father Abraham, but if someone from the dead ²⁰⁶  goes to them, they will repent.’

Lukas 17:27

17:27 People ²⁰⁷  were eating, ²⁰⁸  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ²⁰⁹  the flood came and destroyed them all. ²¹⁰ 

Lukas 19:9

19:9 Then ²¹¹  Jesus said to him, “Today salvation ²¹²  has come to this household, ²¹³  because he too is a son of Abraham! ²¹⁴ 

Lukas 20:36

20:36 In fact, they can no longer die, because they are equal to angels ²¹⁵  and are sons of God, since they are ²¹⁶  sons ²¹⁷  of the resurrection.

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ²¹⁸  And after he said this he breathed his last.

Lukas 24:6

24:6 He is not here, but has been raised! ²¹⁹  Remember how he told you, while he was still in Galilee, ²²⁰ 

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ²²¹  would suffer ²²²  and would rise from the dead on the third day,

Lukas 3:8

3:8 Therefore produce ²²³  fruit ²²⁴  that proves your repentance, and don’t begin to say ²²⁵  to yourselves, ‘We have Abraham as our father.’ ²²⁶  For I tell you that God can raise up children for Abraham from these stones! ²²⁷ 

Lukas 7:20

7:20 When ²²⁸  the men came to Jesus, ²²⁹  they said, “John the Baptist has sent us to you to ask, ²³⁰  ‘Are you the one who is to come, or should we look for another?’” ²³¹ 

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ²³²  he said to himself, “If this man were a prophet, ²³³  he would know who and what kind of woman ²³⁴  this is who is touching him, that she is a sinner.”

Lukas 9:22

9:22 saying, “The Son of Man must suffer ²³⁵  many things and be rejected by the elders, ²³⁶  chief priests, and experts in the law, ²³⁷  and be killed, and on the third day be raised.” ²³⁸ 

Lukas 13:7

13:7 So ²³⁹  he said to the worker who tended the vineyard, ‘For ²⁴⁰  three years ²⁴¹  now, I have come looking for fruit on this fig tree, and each time I inspect it ²⁴²  I find none. Cut ²⁴³  it down! Why ²⁴⁴  should it continue to deplete ²⁴⁵  the soil?’

Lukas 14:26

14:26 “If anyone comes to me and does not hate ²⁴⁶  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ²⁴⁷  he cannot be my disciple.

[18:30]  ¹ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ² tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ³ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[16:25]  ⁴ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ⁵ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[2:36]  ⁶ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[1:5]  ⁷ tn Grk “It happened that in the days.” 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.

[1:5]  ⁸ sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ⁹ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ¹⁰ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ¹¹ tn Grk “and her name was Elizabeth.”

[1:5]  ¹² tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[20:38]  ¹³ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[20:38]  ¹⁴ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[10:28]  ¹⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹⁶ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[4:4]  ¹⁷ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ¹⁸ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[4:4]  sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.

[1:75]  ¹⁹ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ²⁰ tn Grk “all our days.”

[15:24]  ²¹ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ²² tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:32]  ²³ tn Or “necessary.”

[15:32]  ²⁴ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ²⁵ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[24:23]  ²⁶ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[18:18]  ²⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ²⁸ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ²⁹ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[10:25]  ³⁰ 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).

[10:25]  ³¹ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ³² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ³³ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[24:5]  ³⁴ tn Here δέ (de) has not been translated.

[24:5]  ³⁵ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ³⁶ tn Or “They were extremely afraid.”

[24:5]  ³⁷ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ³⁸ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[21:19]  ³⁹ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ⁴⁰ tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

[21:19]  ⁴¹ tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.

[23:31]  ⁴² tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).

[23:31]  ⁴³ sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.

[7:25]  ⁴⁴ 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]  ⁴⁵ tn Or “soft”; see L&N 79.100.

[7:25]  ⁴⁶ 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]  ⁴⁷ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ⁴⁸ tn Or “palaces.”

[12:15]  ⁴⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ⁵⁰ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ⁵¹ 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.

[16:19]  ⁵² sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ⁵³ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[15:13]  ⁵⁴ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ⁵⁵ tn Grk “after not many days.”

[15:13]  ⁵⁶ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ⁵⁷ tn Or “estate” (the same word has been translated “estate” in v. 12).

[12:25]  ⁵⁸ tn Or “by being anxious.”

[12:25]  ⁵⁹ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[21:4]  ⁶⁰ tn Grk “out of what abounded to them.”

[21:4]  ⁶¹ tn Or “put in her entire livelihood.”

[12:28]  ⁶² tn This is a first class condition in the Greek text.

[12:28]  ⁶³ tn Grk “grass in the field.”

[12:28]  ⁶⁴ tn Grk “which is in the field today.”

[12:28]  ⁶⁵ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[12:28]  ⁶⁶ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[7:22]  ⁶⁷ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ⁶⁸ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ⁶⁹ sn The same verb has been translated “inform” in 7:18.

[7:22]  ⁷⁰ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ⁷¹ tn Grk “and the,” 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.

[21:34]  ⁷² 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]  ⁷³ 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.

[16:16]  ⁷⁴ 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]  ⁷⁵ sn John refers to John the Baptist.

[16:16]  ⁷⁶ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁷⁷ 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]  ⁷⁸ 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.

[11:50]  ⁷⁹ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ⁸⁰ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ⁸¹ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[3:1]  ⁸² tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

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

[3:1]  ⁸³ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ⁸⁴ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ⁸⁵ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ⁸⁶ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ⁸⁷ sn Nothing else is known about Lysanias tetrarch of Abilene.

[17:33]  ⁸⁸ tn Or “tries to preserve”; Grk “seeks to gain.”

[17:33]  sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).

[17:33]  ⁸⁹ sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

[1:6]  ⁹⁰ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ⁹¹ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ⁹² tn The predicate adjective has the effect of an adverb here (BDF §243).

[8:14]  ⁹³ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ⁹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ⁹⁵ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ⁹⁶ 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]  ⁹⁷ 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.

[9:24]  ⁹⁸ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[1:79]  ⁹⁹ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ¹⁰⁰ tn Or “the path.”

[12:22]  ¹⁰¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ¹⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ¹⁰³ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ¹⁰⁴ tn Or “do not be anxious.”

[12:22]  ¹⁰⁵ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ¹⁰⁶ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[20:35]  ¹⁰⁷ tn Grk “to attain to.”

[20:35]  ¹⁰⁸ sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.

[21:32]  ¹⁰⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ¹¹⁰ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[9:7]  ¹¹¹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ¹¹² sn See the note on tetrarch in 3:1.

[9:7]  ¹¹³ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ¹¹⁴ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[9:8]  ¹¹⁵ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:8]  ¹¹⁶ sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.

[9:19]  ¹¹⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ¹¹⁸ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ¹¹⁹ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ¹²⁰ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[16:8]  ¹²¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ¹²² 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]  ¹²³ 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]  ¹²⁴ tn Grk “sons” (an idiom).

[16:8]  ¹²⁵ tn Grk “with their own generation.”

[16:8]  ¹²⁶ 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.

[6:24]  ¹²⁷ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ¹²⁸ sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ¹²⁹ tn Grk “your consolation.”

[12:31]  ¹³⁰ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ¹³¹ tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31]  ¹³² sn His (that is, God’s) kingdom 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.

[20:34]  ¹³³ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

[20:34]  ¹³⁴ tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

[24:34]  ¹³⁵ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

[24:34]  ¹³⁶ sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.

[16:31]  ¹³⁷ tn Here δέ (de) has not been translated.

[16:31]  ¹³⁸ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹³⁹ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[20:37]  ¹⁴⁰ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ¹⁴¹ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ¹⁴² sn A quotation from Exod 3:6.

[1:1]  ¹⁴³ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ¹⁴⁴ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ¹⁴⁵ tn Or “events.”

[1:1]  ¹⁴⁶ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[1:70]  ¹⁴⁷ tn Grk “from the ages,” “from eternity.”

[7:15]  ¹⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ¹⁴⁹ tn Or “the deceased.”

[7:15]  ¹⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ¹⁵¹ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[8:55]  ¹⁵² tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ¹⁵³ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ¹⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:25]  ¹⁵⁵ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[9:60]  ¹⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ¹⁵⁷ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ¹⁵⁸ 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.

[13:3]  ¹⁵⁹ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ¹⁶⁰ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[19:38]  ¹⁶¹ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ¹⁶² sn A quotation from Ps 118:26.

[24:22]  ¹⁶³ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ¹⁶⁴ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[2:25]  ¹⁶⁵ 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]  ¹⁶⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ¹⁶⁷ 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]  ¹⁶⁸ 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]  ¹⁶⁹ 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.

[2:37]  ¹⁷⁰ 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]  ¹⁷¹ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:51]  ¹⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ¹⁷³ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ¹⁷⁴ tn Or “was submitting.”

[2:51]  ¹⁷⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ¹⁷⁶ tn Or “all these words.”

[2:51]  ¹⁷⁷ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[6:9]  ¹⁷⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ¹⁷⁹ 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.

[7:37]  ¹⁸⁰ 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]  ¹⁸¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹⁸² tn Grk “was reclining at table.”

[7:37]  ¹⁸³ 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]  ¹⁸⁴ 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]  ¹⁸⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁸⁶ tn Grk “a flow of blood.”

[8:43]  ¹⁸⁷ 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.

[11:51]  ¹⁸⁸ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ¹⁸⁹ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ¹⁹⁰ tn Or “who perished.”

[11:51]  ¹⁹¹ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ¹⁹² tn Or “required from.”

[12:19]  ¹⁹³ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:24]  ¹⁹⁴ 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]  ¹⁹⁵ 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.”

[13:31]  ¹⁹⁶ tn Grk “At that very hour.”

[13:31]  ¹⁹⁷ sn See the note on Pharisees in 5:17.

[13:31]  ¹⁹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹⁹⁹ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ²⁰⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:14]  ²⁰¹ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ²⁰² sn You will be blessed. God notes and approves of such generosity.

[14:14]  ²⁰³ sn The passive verb will be repaid looks at God’s commendation.

[16:30]  ²⁰⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ²⁰⁵ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ²⁰⁶ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[17:27]  ²⁰⁷ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ²⁰⁸ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ²⁰⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ²¹⁰ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[19:9]  ²¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²¹² sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ²¹³ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ²¹⁴ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[20:36]  ²¹⁵ 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]  ²¹⁶ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ²¹⁷ 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).

[23:46]  ²¹⁸ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[24:6]  ²¹⁹ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ²²⁰ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:46]  ²²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ²²² tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[3:8]  ²²³ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ²²⁴ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ²²⁵ tn In other words, “do not even begin to think this.”

[3:8]  ²²⁶ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ²²⁷ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[7:20]  ²²⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ²²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ²³⁰ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ²³¹ tn This question is repeated word for word from v. 19.

[7:39]  ²³² tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ²³³ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ²³⁴ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[9:22]  ²³⁵ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ²³⁶ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ²³⁷ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ²³⁸ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[13:7]  ²³⁹ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ²⁴⁰ tn Grk “Behold, for.”

[13:7]  ²⁴¹ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ²⁴² tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ²⁴³ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ²⁴⁴ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ²⁴⁵ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[14:26]  ²⁴⁶ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ²⁴⁷ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.