Lukas 2:22

Jesus’ Presentation at the Temple

2:22 Now ¹  when the time came for their ²  purification according to the law of Moses, Joseph and Mary ³  brought Jesus ⁴  up to Jerusalem ⁵  to present him to the Lord

Lukas 3:9

3:9 Even now the ax is laid at the root of the trees, ⁶  and every tree that does not produce good fruit will be ⁷  cut down and thrown into the fire.”

Lukas 4:6

4:6 And he ⁸  said to him, “To you ⁹  I will grant this whole realm ¹⁰  – and the glory that goes along with it, ¹¹  for it has been relinquished ¹²  to me, and I can give it to anyone I wish.

Lukas 4:34-35

4:34 “Ha! Leave us alone, ¹³  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹⁴  of God.” 4:35 But ¹⁵  Jesus rebuked him: ¹⁶  “Silence! Come out of him!” ¹⁷  Then, after the demon threw the man ¹⁸  down in their midst, he came out of him without hurting him. ¹⁹ 

Lukas 5:7

5:7 So ²⁰  they motioned ²¹  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ²² 

Lukas 5:19

5:19 But ²³  since they found ²⁴  no way to carry him in because of the crowd, they went up on the roof ²⁵  and let him down on the stretcher ²⁶  through the roof tiles ²⁷  right ²⁸  in front of Jesus. ²⁹ 

Lukas 5:23

5:23 Which is easier, ³⁰  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 5:30

5:30 But ³¹  the Pharisees ³²  and their experts in the law ³³  complained ³⁴  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ³⁵ 

Lukas 7:41

7:41 “A certain creditor ³⁶  had two debtors; one owed him ³⁷  five hundred silver coins, ³⁸  and the other fifty.

Lukas 8:18

8:18 So listen carefully, ³⁹  for whoever has will be given more, but ⁴⁰  whoever does not have, even what he thinks he has ⁴¹  will be taken from him.”

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ⁴²  and the demonic spirits ⁴³  begged Jesus ⁴⁴  to let them go into them. He gave them permission. ⁴⁵ 

Lukas 9:27

9:27 But I tell you most certainly, ⁴⁶  there are some standing here who will not ⁴⁷  experience ⁴⁸  death before they see the kingdom of God.” ⁴⁹ 

Lukas 9:45

9:45 But they did not understand this statement; its meaning ⁵⁰  had been concealed ⁵¹  from them, so that they could not grasp it. Yet ⁵²  they were afraid to ask him about this statement.

Lukas 10:6

10:6 And if a peace-loving person ⁵³  is there, your peace will remain on him, but if not, it will return to you. ⁵⁴ 

Lukas 10:11

10:11 ‘Even the dust of your town ⁵⁵  that clings to our feet we wipe off ⁵⁶  against you. ⁵⁷  Nevertheless know this: The kingdom of God has come.’ ⁵⁸ 

Lukas 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ⁵⁹  entered a certain village where a woman named Martha welcomed him as a guest. ⁶⁰ 

Lukas 11:7

11:7 Then ⁶¹  he will reply ⁶²  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁶³  I cannot get up and give you anything.’ ⁶⁴ 

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ⁶⁵  cast them ⁶⁶  out? Therefore they will be your judges.

Lukas 11:51

11:51 from the blood of Abel ⁶⁷  to the blood of Zechariah, ⁶⁸  who was killed ⁶⁹  between the altar and the sanctuary. ⁷⁰  Yes, I tell you, it will be charged against ⁷¹  this generation.

Lukas 13:2

13:2 He ⁷²  answered them, “Do you think these Galileans were worse sinners ⁷³  than all the other Galileans, because they suffered these things?

Lukas 13:17

13:17 When ⁷⁴  he said this all his adversaries were humiliated, ⁷⁵  but ⁷⁶  the entire crowd was rejoicing at all the wonderful things ⁷⁷  he was doing. ⁷⁸ 

Lukas 13:19

13:19 It is like a mustard seed ⁷⁹  that a man took and sowed ⁸⁰  in his garden. It ⁸¹  grew and became a tree, ⁸²  and the wild birds ⁸³  nested in its branches.” ⁸⁴ 

Lukas 13:24

13:24 “Exert every effort ⁸⁵  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 13:35

13:35 Look, your house is forsaken! ⁸⁶  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁸⁷ 

Lukas 14:18

14:18 But one after another they all ⁸⁸  began to make excuses. ⁸⁹  The first said to him, ‘I have bought a field, ⁹⁰  and I must go out and see it. Please excuse me.’ ⁹¹ 

Lukas 15:30

15:30 But when this son of yours ⁹²  came back, who has devoured ⁹³  your assets with prostitutes, ⁹⁴  you killed the fattened calf ⁹⁵  for him!’

Lukas 16:30-31

16:30 Then ⁹⁶  the rich man ⁹⁷  said, ‘No, father Abraham, but if someone from the dead ⁹⁸  goes to them, they will repent.’ 16:31 He ⁹⁹  replied to him, ‘If they do not respond to ¹⁰⁰  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁰¹ 

Lukas 18:10

18:10 “Two men went up ¹⁰²  to the temple to pray, one a Pharisee ¹⁰³  and the other a tax collector. ¹⁰⁴ 

Lukas 18:34

18:34 But ¹⁰⁵  the twelve ¹⁰⁶  understood none of these things. This ¹⁰⁷  saying was hidden from them, and they did not grasp ¹⁰⁸  what Jesus meant. ¹⁰⁹ 

Lukas 20:2

20:2 and said to him, ¹¹⁰  “Tell us: By what authority ¹¹¹  are you doing these things? ¹¹²  Or who it is who gave you this authority?”

Lukas 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Lukas 20:13

20:13 Then ¹¹³  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ¹¹⁴  perhaps they will respect him.’

Lukas 20:15

20:15 So ¹¹⁵  they threw him out of the vineyard and killed ¹¹⁶  him. What then will the owner of the vineyard do to them?

Lukas 20:17

20:17 But Jesus ¹¹⁷  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ¹¹⁸ 

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ¹¹⁹  But she, out of her poverty, put in everything she had to live on.” ¹²⁰ 

Lukas 21:8

21:8 He ¹²¹  said, “Watch out ¹²²  that you are not misled. For many will come in my name, saying, ‘I am he,’ ¹²³  and, ‘The time is near.’ Do not follow them!

Lukas 22:11

22:11 and tell the owner of the house, ¹²⁴  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

Lukas 22:26

22:26 Not so with you; ¹²⁵  instead the one who is greatest among you must become like the youngest, and the leader ¹²⁶  like the one who serves. ¹²⁷ 

Lukas 22:61

22:61 Then ¹²⁸  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ¹²⁹  how he had said to him, “Before a rooster crows today, you will deny me three times.”

Lukas 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ¹³⁰  Then ¹³¹  they led Jesus ¹³²  away to their council ¹³³ 

Lukas 23:26

The Crucifixion

23:26 As ¹³⁴  they led him away, they seized Simon of Cyrene, ¹³⁵  who was coming in from the country. ¹³⁶  They placed the cross on his back and made him carry it behind Jesus. ¹³⁷ 

Lukas 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ¹³⁸  you the Christ? ¹³⁹  Save yourself and us!”

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. ¹⁴⁰ 

Lukas 24:13

Jesus Walks the Road to Emmaus

24:13 Now ¹⁴¹  that very day two of them ¹⁴²  were on their way to a village called Emmaus, about seven miles ¹⁴³  from Jerusalem. ¹⁴⁴ 

Lukas 24:25

24:25 So ¹⁴⁵  he said to them, “You ¹⁴⁶  foolish people ¹⁴⁷  – how slow of heart ¹⁴⁸  to believe ¹⁴⁹  all that the prophets have spoken!

Lukas 24:33

24:33 So ¹⁵⁰  they got up that very hour and returned to Jerusalem. ¹⁵¹  They ¹⁵²  found the eleven and those with them gathered together

[2:22]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

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

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

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

[2:22]  ³ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:9]  ⁶ sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ⁷ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[4:6]  ⁸ tn Grk “And the devil.”

[4:6]  ⁹ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ¹⁰ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ¹¹ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ¹² tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:34]  ¹³ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ¹⁴ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:35]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ¹⁶ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ¹⁷ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ¹⁸ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ¹⁹ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[5:7]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ²¹ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ²² tn This infinitive conveys the idea that the boats were at the point of sinking.

[5:19]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ²⁴ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ²⁵ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ²⁶ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ²⁷ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ²⁸ tn Grk “in the midst.”

[5:19]  ²⁹ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[5:23]  ³⁰ 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.

[5:30]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ³² sn See the note on Pharisees in 5:17.

[5:30]  ³³ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ³⁴ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ³⁵ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[7:41]  ³⁶ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ³⁷ tn The word “him” is not in the Greek text, but is implied.

[7:41]  ³⁸ tn Grk “five hundred denarii.”

[7:41]  sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

[8:18]  ³⁹ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ⁴⁰ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ⁴¹ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[8:32]  ⁴² tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ⁴³ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ⁴⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ⁴⁵ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[9:27]  ⁴⁶ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ⁴⁷ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ⁴⁸ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ⁴⁹ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[9:45]  ⁵⁰ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ⁵¹ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ⁵² tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:6]  ⁵³ 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]  ⁵⁴ 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.

[10:11]  ⁵⁵ tn Or “city.”

[10:11]  ⁵⁶ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁵⁷ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁵⁸ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:38]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ⁶⁰ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:38]  tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

[11:7]  ⁶¹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ⁶² tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ⁶³ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ⁶⁴ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:19]  ⁶⁵ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ⁶⁶ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:51]  ⁶⁷ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁶⁸ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁶⁹ tn Or “who perished.”

[11:51]  ⁷⁰ 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]  ⁷¹ tn Or “required from.”

[13:2]  ⁷² tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ⁷³ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[13:17]  ⁷⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ⁷⁵ tn Or “were put to shame.”

[13:17]  ⁷⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ⁷⁷ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ⁷⁸ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[13:19]  ⁷⁹ sn The mustard seed was noted for its tiny size.

[13:19]  ⁸⁰ tn Grk “threw.”

[13:19]  ⁸¹ tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:19]  ⁸² sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ⁸³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:19]  ⁸⁴ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:24]  ⁸⁵ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:35]  ⁸⁶ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ⁸⁷ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[14:18]  ⁸⁸ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ⁸⁹ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ⁹⁰ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ⁹¹ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[15:30]  ⁹² sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ sn See note on the phrase “fattened calf” in v. 23.

[16:30]  ⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ⁹⁷ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ⁹⁸ 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.

[16:31]  ⁹⁹ tn Here δέ (de) has not been translated.

[16:31]  ¹⁰⁰ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹⁰¹ 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.

[18:10]  ¹⁰² sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ¹⁰³ sn See the note on Pharisees in 5:17.

[18:10]  ¹⁰⁴ sn See the note on tax collectors in 3:12.

[18:34]  ¹⁰⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ¹⁰⁶ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ¹⁰⁷ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ¹⁰⁸ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ¹⁰⁹ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[20:2]  ¹¹⁰ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ¹¹¹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ¹¹² sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[20:13]  ¹¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ¹¹⁴ tn Grk “my beloved son.” See comment at Luke 3:22.

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

[20:15]  ¹¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ¹¹⁶ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[20:17]  ¹¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ¹¹⁸ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

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

[21:4]  ¹¹⁹ tn Grk “out of what abounded to them.”

[21:4]  ¹²⁰ tn Or “put in her entire livelihood.”

[21:8]  ¹²¹ tn Here δέ (de) has not been translated.

[21:8]  ¹²² tn Or “Be on guard.”

[21:8]  ¹²³ tn That is, “I am the Messiah.”

[22:11]  ¹²⁴ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[22:26]  ¹²⁵ tn Grk “But you are not thus.”

[22:26]  ¹²⁶ tn Or “the ruler.”

[22:26]  ¹²⁷ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[22:61]  ¹²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ¹²⁹ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

[22:66]  ¹³⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ¹³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ¹³² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ¹³³ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[23:26]  ¹³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ¹³⁵ 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]  ¹³⁶ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ¹³⁷ tn Grk “they placed the cross on him to carry behind Jesus.”

[23:39]  ¹³⁸ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

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

[23:39]  ¹³⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[23:48]  ¹⁴⁰ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[24:13]  ¹⁴¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[24:13]  ¹⁴² tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ¹⁴³ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ¹⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:25]  ¹⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ¹⁴⁶ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹⁴⁷ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹⁴⁸ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ¹⁴⁹ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:33]  ¹⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ¹⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ¹⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.