Lukas 19:13

19:13 And he summoned ten of his slaves, ¹  gave them ten minas, ²  and said to them, ‘Do business with these until I come back.’

Lukas 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ³  goes out of a person, ⁴  it passes through waterless places ⁵  looking for rest but ⁶  not finding any. Then ⁷  it says, ‘I will return to the home I left.’ ⁸ 

Lukas 14:21

14:21 So ⁹  the slave came back and reported this to his master. Then the master of the household was furious ¹⁰  and said to his slave, ‘Go out quickly ¹¹  to the streets and alleys of the city, ¹²  and bring in the poor, ¹³  the crippled, ¹⁴  the blind, and the lame.’

Lukas 8:39

8:39 “Return to your home, ¹⁵  and declare ¹⁶  what God has done for you.” ¹⁷  So ¹⁸  he went away, proclaiming throughout the whole town ¹⁹  what Jesus ²⁰  had done for him.

Lukas 2:43

2:43 But ²¹  when the feast was over, ²²  as they were returning home, ²³  the boy Jesus stayed behind in Jerusalem. His ²⁴  parents ²⁵  did not know it,

Lukas 5:25

5:25 Immediately ²⁶  he stood up before them, picked ²⁷  up the stretcher ²⁸  he had been lying on, and went home, glorifying ²⁹  God.

Lukas 2:39

2:39 So ³⁰  when Joseph and Mary ³¹  had performed ³²  everything according to the law of the Lord, ³³  they returned to Galilee, to their own town ³⁴  of Nazareth. ³⁵ 

Lukas 17:19

17:19 Then ³⁶  he said to the man, ³⁷  “Get up and go your way. Your faith has made you well.” ³⁸ 

Lukas 19:12

19:12 Therefore he said, “A nobleman ³⁹  went to a distant country to receive ⁴⁰  for himself a kingdom and then return. ⁴¹ 

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ⁴²  He bent down ⁴³  and saw only the strips of linen cloth; ⁴⁴  then he went home, ⁴⁵  wondering ⁴⁶  what had happened. ⁴⁷ 

Lukas 1:23

1:23 When his time of service was over, ⁴⁸  he went to his home.

Lukas 1:56

1:56 So ⁴⁹  Mary stayed with Elizabeth ⁵⁰  about three months ⁵¹  and then returned to her home.

Lukas 23:48

23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ⁵² 

Lukas 23:56

23:56 Then ⁵³  they returned and prepared aromatic spices ⁵⁴  and perfumes. ⁵⁵ 

On the Sabbath they rested according to the commandment. ⁵⁶ 

Lukas 15:25

15:25 “Now his older son was in the field. As ⁵⁷  he came and approached the house, he heard music ⁵⁸  and dancing.

Lukas 17:7

17:7 “Would any one of you say ⁵⁹  to your slave ⁶⁰  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ⁶¹ 

Lukas 24:52

24:52 So ⁶²  they worshiped ⁶³  him and returned to Jerusalem with great joy, ⁶⁴ 

Lukas 24:9

24:9 and when they returned from the tomb they told all these things to the eleven ⁶⁵  and to all the rest.

Lukas 17:31

17:31 On that day, anyone who is on the roof, ⁶⁶  with his goods in the house, must not come down ⁶⁷  to take them away, and likewise the person in the field must not turn back.

Lukas 5:24

5:24 But so that you may know ⁶⁸  that the Son of Man ⁶⁹  has authority on earth to forgive sins” – he said to the paralyzed man ⁷⁰  – “I tell you, stand up, take your stretcher ⁷¹  and go home.” ⁷² 

Lukas 18:14

18:14 I tell you that this man went down to his home justified ⁷³  rather than the Pharisee. ⁷⁴  For everyone who exalts ⁷⁵  himself will be humbled, but he who humbles himself will be exalted.”

Lukas 7:50

7:50 He ⁷⁶  said to the woman, “Your faith ⁷⁷  has saved you; ⁷⁸  go in peace.”

Lukas 2:20

2:20 So ⁷⁹  the shepherds returned, glorifying and praising ⁸⁰  God for all they had heard and seen; everything was just as they had been told. ⁸¹ 

Lukas 12:36

12:36 be like people ⁸²  waiting for their master to come back from the wedding celebration, ⁸³  so that when he comes and knocks they can immediately open the door for him.

Lukas 20:11

20:11 So ⁸⁴  he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. ⁸⁵ 

Lukas 4:20

4:20 Then ⁸⁶  he rolled up ⁸⁷  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ⁸⁸  him.

Lukas 14:34

14:34 “Salt ⁸⁹  is good, but if salt loses its flavor, ⁹⁰  how can its flavor be restored?

Lukas 8:40

Restoration and Healing

8:40 Now when Jesus returned, ⁹¹  the crowd welcomed him, because they were all waiting for him.

Lukas 8:55

8:55 Her ⁹²  spirit returned, ⁹³  and she got up immediately. Then ⁹⁴  he told them to give her something to eat.

Lukas 14:4

14:4 But they remained silent. So ⁹⁵  Jesus ⁹⁶  took hold of the man, ⁹⁷  healed him, and sent him away. ⁹⁸ 

Lukas 20:10

20:10 When harvest time came, he sent a slave ⁹⁹  to the tenants so that they would give ¹⁰⁰  him his portion of the crop. ¹⁰¹  However, the tenants beat his slave ¹⁰²  and sent him away empty-handed.

Lukas 15:27

15:27 The slave replied, ¹⁰³  ‘Your brother has returned, and your father has killed the fattened calf ¹⁰⁴  because he got his son ¹⁰⁵  back safe and sound.’

Lukas 7:10

7:10 So ¹⁰⁶  when those who had been sent returned to the house, they found the slave ¹⁰⁷  well.

Lukas 4:1

The Temptation of Jesus

4:1 Then ¹⁰⁸  Jesus, full of the Holy Spirit, returned from the Jordan River ¹⁰⁹  and was led by the Spirit ¹¹⁰  in ¹¹¹  the wilderness, ¹¹² 

Lukas 8:48

8:48 Then ¹¹³  he said to her, “Daughter, your faith has made you well. ¹¹⁴  Go in peace.”

Lukas 24:33

24:33 So ¹¹⁵  they got up that very hour and returned to Jerusalem. ¹¹⁶  They ¹¹⁷  found the eleven and those with them gathered together

Lukas 19:15

19:15 When ¹¹⁸  he returned after receiving the kingdom, he summoned ¹¹⁹  these slaves to whom he had given the money. He wanted ¹²⁰  to know how much they had earned ¹²¹  by trading.

Lukas 8:37

8:37 Then ¹²²  all the people of the Gerasenes ¹²³  and the surrounding region ¹²⁴  asked Jesus ¹²⁵  to leave them alone, ¹²⁶  for they were seized with great fear. ¹²⁷  So ¹²⁸  he got into the boat and left. ¹²⁹ 

Lukas 15:20

15:20 So ¹³⁰  he got up and went to his father. But while he was still a long way from home ¹³¹  his father saw him, and his heart went out to him; ¹³²  he ran and hugged ¹³³  his son ¹³⁴  and kissed him.

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ¹³⁵  Jesus, in the power of the Spirit, ¹³⁶  returned to Galilee, and news about him spread ¹³⁷  throughout the surrounding countryside. ¹³⁸ 

Lukas 10:6

10:6 And if a peace-loving person ¹³⁹  is there, your peace will remain on him, but if not, it will return to you. ¹⁴⁰ 

Lukas 10:17

10:17 Then ¹⁴¹  the seventy-two ¹⁴²  returned with joy, saying, “Lord, even the demons submit to ¹⁴³  us in your name!” ¹⁴⁴ 

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ¹⁴⁵  the apostles returned, ¹⁴⁶  they told Jesus ¹⁴⁷  everything they had done. Then ¹⁴⁸  he took them with him and they withdrew privately to a town ¹⁴⁹  called Bethsaida. ¹⁵⁰ 

Lukas 10:35

10:35 The ¹⁵¹  next day he took out two silver coins ¹⁵²  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ¹⁵³ 

Lukas 2:44

2:44 but (because they assumed that he was in their group of travelers) ¹⁵⁴  they went a day’s journey. Then ¹⁵⁵  they began to look for him among their relatives and acquaintances. ¹⁵⁶ 

Lukas 5:23

5:23 Which is easier, ¹⁵⁷  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 19:23

19:23 Why then didn’t you put ¹⁵⁸  my money in the bank, ¹⁵⁹  so that when I returned I could have collected it with interest?’

Lukas 9:42

9:42 As ¹⁶⁰  the boy ¹⁶¹  was approaching, the demon threw him to the ground ¹⁶²  and shook him with convulsions. ¹⁶³  But Jesus rebuked ¹⁶⁴  the unclean ¹⁶⁵  spirit, healed the boy, and gave him back to his father.

Lukas 2:29

2:29 “Now, according to your word, ¹⁶⁶  Sovereign Lord, ¹⁶⁷  permit ¹⁶⁸  your servant ¹⁶⁹  to depart ¹⁷⁰  in peace.

Lukas 2:45

2:45 When ¹⁷¹  they did not find him, they returned to Jerusalem ¹⁷²  to look for him.

Lukas 2:15

2:15 When ¹⁷³  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ¹⁷⁴  and see this thing that has taken place, that the Lord ¹⁷⁵  has made known to us.”

Lukas 1:53

1:53 he has filled the hungry with good things, ¹⁷⁶  and has sent the rich away empty. ¹⁷⁷ 

Lukas 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹⁷⁸  against heaven ¹⁷⁹  and against ¹⁸⁰  you.

Lukas 2:51

2:51 Then ¹⁸¹  he went down with them and came to Nazareth, ¹⁸²  and was obedient ¹⁸³  to them. But ¹⁸⁴  his mother kept all these things ¹⁸⁵  in her heart. ¹⁸⁶ 

Lukas 6:10

6:10 After ¹⁸⁷  looking around ¹⁸⁸  at them all, he said to the man, ¹⁸⁹  “Stretch out your hand.” The man ¹⁹⁰  did so, and his hand was restored. ¹⁹¹ 

Lukas 15:30

15:30 But when this son of yours ¹⁹²  came back, who has devoured ¹⁹³  your assets with prostitutes, ¹⁹⁴  you killed the fattened calf ¹⁹⁵  for him!’

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ¹⁹⁶  dressing him in elegant clothes, ¹⁹⁷  Herod ¹⁹⁸  sent him back to Pilate.

Lukas 9:12

9:12 Now the day began to draw to a close, ¹⁹⁹  so ²⁰⁰  the twelve came and said to Jesus, ²⁰¹  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ²⁰²  and food, because we are in an isolated place.” ²⁰³ 

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ²⁰⁴  will be demanded back from ²⁰⁵  you, but who will get what you have prepared for yourself?’ ²⁰⁶ 

Lukas 23:26

The Crucifixion

23:26 As ²⁰⁷  they led him away, they seized Simon of Cyrene, ²⁰⁸  who was coming in from the country. ²⁰⁹  They placed the cross on his back and made him carry it behind Jesus. ²¹⁰ 

Lukas 9:61

9:61 Yet ²¹¹  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ²¹² 

Lukas 8:38

8:38 The man from whom the demons had gone out begged to go ²¹³  with him, but Jesus ²¹⁴  sent him away, saying,

Lukas 12:43

12:43 Blessed is that slave ²¹⁵  whom his master finds at work ²¹⁶  when he returns.

Lukas 15:5

15:5 Then ²¹⁷  when he has found it, he places it on his shoulders, rejoicing.

Lukas 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ²¹⁸ 

Lukas 15:6

15:6 Returning ²¹⁹  home, he calls together ²²⁰  his ²²¹  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Lukas 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ²²²  God with a loud voice.

Lukas 9:59

9:59 Jesus ²²³  said to another, “Follow me.” But he replied, ²²⁴  “Lord, first let me go and bury my father.”

Lukas 12:45-46

12:45 But if ²²⁵  that ²²⁶  slave should say to himself, ²²⁷  ‘My master is delayed ²²⁸  in returning,’ and he begins to beat ²²⁹  the other ²³⁰  slaves, both men and women, ²³¹  and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ²³²  and assign him a place with the unfaithful. ²³³ 

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²³⁴  to the poor, and if ²³⁵  I have cheated anyone of anything, I am paying back four times as much!”

[19:13]  ¹ tn See the note on the word “slave” in 7:2.

[19:13]  ² sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[11:24]  ³ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ⁴ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ⁵ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ⁷ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ⁸ tn Grk “I will return to my house from which I came.”

[14:21]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ¹⁰ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ¹¹ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ¹² tn Or “town.”

[14:21]  ¹³ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ¹⁴ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:39]  ¹⁵ tn Grk “your house.”

[8:39]  ¹⁶ tn Or “describe.”

[8:39]  ¹⁷ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ¹⁹ tn Or “city.”

[8:39]  ²⁰ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[2:43]  ²¹ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ²² tn Grk “when the days ended.”

[2:43]  ²³ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ²⁴ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ²⁵ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[5:25]  ²⁶ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ²⁷ tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

[5:25]  ²⁸ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

[5:25]  ²⁹ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

[2:39]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ³¹ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ³² tn Or “completed.”

[2:39]  ³³ sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ³⁴ tn Or “city.”

[2:39]  ³⁵ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[17:19]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ³⁷ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ³⁸ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

[19:12]  ³⁹ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ⁴⁰ sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

[19:12]  ⁴¹ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[24:12]  ⁴² sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ⁴³ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ⁴⁴ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ⁴⁵ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ⁴⁶ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ⁴⁷ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[1:23]  ⁴⁸ tn Grk “And it happened that as the days of his service were ended.” 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.

[1:56]  ⁴⁹ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ⁵⁰ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ⁵¹ sn As is typical with Luke the timing is approximate (about three months), not specific.

[23:48]  ⁵² sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[23:56]  ⁵³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ⁵⁴ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ⁵⁵ tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ⁵⁶ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[15:25]  ⁵⁷ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ⁵⁸ sn This would have been primarily instrumental music, but might include singing as well.

[17:7]  ⁵⁹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ⁶⁰ tn See the note on the word “slave” in 7:2.

[17:7]  ⁶¹ tn Grk “and recline at table,” as 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. See BDAG 70 s.v. ἀναπίπτω 1.

[24:52]  ⁶² tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

[24:52]  ⁶³ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ⁶⁴ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

[24:9]  ⁶⁵ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

[17:31]  ⁶⁶ 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]  ⁶⁷ 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.

[5:24]  ⁶⁸ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ⁶⁹ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ⁷⁰ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ⁷¹ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ⁷² tn Grk “to your house.”

[18:14]  ⁷³ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ⁷⁴ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ⁷⁵ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[7:50]  ⁷⁶ tn Here δέ (de) has not been translated.

[7:50]  ⁷⁷ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ⁷⁸ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[2:20]  ⁷⁹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ⁸⁰ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ⁸¹ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:20]  sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

[12:36]  ⁸² tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ⁸³ sn An ancient wedding celebration could last for days (Tob 11:18).

[20:11]  ⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ⁸⁵ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

[4:20]  ⁸⁶ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ⁸⁷ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ⁸⁸ tn Or “gazing at,” “staring at.”

[14:34]  ⁸⁹ tn Grk “Now salt…”; here οὖν has not been translated.

[14:34]  sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[14:34]  ⁹⁰ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[8:40]  ⁹¹ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:40]  sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).

[8:55]  ⁹² tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ⁹³ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ⁹⁴ 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.

[14:4]  ⁹⁵ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ⁹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ⁹⁷ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ⁹⁸ tn Or “and let him go.”

[20:10]  ⁹⁹ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ¹⁰⁰ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ¹⁰¹ tn Grk “from the fruit of the vineyard.”

[20:10]  ¹⁰² tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:10]  sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

[15:27]  ¹⁰³ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ¹⁰⁴ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ¹⁰⁵ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[7:10]  ¹⁰⁶ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

[7:10]  ¹⁰⁷ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

[4:1]  ¹⁰⁸ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ¹⁰⁹ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ¹¹⁰ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ¹¹¹ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ¹¹² tn Or “desert.”

[8:48]  ¹¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ¹¹⁴ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[24:33]  ¹¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ¹¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ¹¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:15]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[8:37]  ¹²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ¹²³ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ¹²⁴ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ¹²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ¹²⁶ tn Or “to depart from them.”

[8:37]  ¹²⁷ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ¹²⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ¹²⁹ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[15:20]  ¹³⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ¹³¹ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ¹³² tn Or “felt great affection for him,” “felt great pity for him.”

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

[15:20]  ¹³³ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ¹³⁴ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[4:14]  ¹³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ¹³⁶ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ¹³⁷ tn Grk “went out.”

[4:14]  ¹³⁸ tn Grk “all the surrounding region.”

[10:6]  ¹³⁹ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹⁴⁰ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:17]  ¹⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ¹⁴² tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ¹⁴³ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ¹⁴⁴ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[9:10]  ¹⁴⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ¹⁴⁶ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ¹⁴⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ¹⁴⁹ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ¹⁵⁰ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[10:35]  ¹⁵¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹⁵² tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ¹⁵³ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[2:44]  ¹⁵⁴ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ¹⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ¹⁵⁶ tn Or “and friends.” See L&N 28.30 and 34.17.

[5:23]  ¹⁵⁷ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[19:23]  ¹⁵⁸ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ¹⁵⁹ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[9:42]  ¹⁶⁰ tn Here δέ (de) has not been translated.

[9:42]  ¹⁶¹ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ¹⁶² sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ¹⁶³ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ¹⁶⁴ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ¹⁶⁵ sn This is a reference to an evil spirit. See Luke 4:33.

[2:29]  ¹⁶⁶ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ¹⁶⁷ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ¹⁶⁸ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ¹⁶⁹ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[2:29]  ¹⁷⁰ tn Grk “now release your servant.”

[2:45]  ¹⁷¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:45]  ¹⁷² sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.

[2:15]  ¹⁷³ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:15]  ¹⁷⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ¹⁷⁵ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[1:53]  ¹⁷⁶ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ¹⁷⁷ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[15:18]  ¹⁷⁸ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ¹⁷⁹ sn The phrase against heaven is a circumlocution for God.

[15:18]  ¹⁸⁰ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[2:51]  ¹⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ¹⁸² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ¹⁸³ tn Or “was submitting.”

[2:51]  ¹⁸⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ¹⁸⁵ tn Or “all these words.”

[2:51]  ¹⁸⁶ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[6:10]  ¹⁸⁷ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹⁸⁸ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ¹⁸⁹ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ¹⁹⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ¹⁹¹ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[15:30]  ¹⁹² sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ¹⁹³ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ¹⁹⁴ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ¹⁹⁵ sn See note on the phrase “fattened calf” in v. 23.

[23:11]  ¹⁹⁶ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ¹⁹⁷ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ¹⁹⁸ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[9:12]  ¹⁹⁹ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ²⁰⁰ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ²⁰¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ²⁰² tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ²⁰³ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[12:20]  ²⁰⁴ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ²⁰⁵ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ²⁰⁶ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[23:26]  ²⁰⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ²⁰⁸ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ²⁰⁹ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ²¹⁰ tn Grk “they placed the cross on him to carry behind Jesus.”

[9:61]  ²¹¹ tn Grk “And another also said.”

[9:61]  ²¹² tn Grk “to those in my house.”

[8:38]  ²¹³ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ²¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:43]  ²¹⁵ tn See the note on the word “slave” in 7:2.

[12:43]  ²¹⁶ tn That is, doing his job, doing what he is supposed to be doing.

[15:5]  ²¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:18]  ²¹⁸ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[15:6]  ²¹⁹ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ²²⁰ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ²²¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[17:15]  ²²² tn Grk “glorifying God.”

[9:59]  ²²³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ²²⁴ tn Grk “said.”

[12:45]  ²²⁵ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ²²⁶ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ²²⁷ tn Grk “should say in his heart.”

[12:45]  ²²⁸ tn Or “is taking a long time.”

[12:45]  ²²⁹ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ²³⁰ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ²³¹ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[12:46]  ²³² tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ²³³ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[19:8]  ²³⁴ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ²³⁵ tn This is a first class condition in the Greek text. It virtually confesses fraud.