Lukas 20:4

20:4 John’s baptism ¹  – was it from heaven or from people?” ² 

Lukas 20:22

20:22 Is it right ³  for us to pay the tribute tax ⁴  to Caesar ⁵  or not?”

Lukas 10:4

10:4 Do not carry ⁶  a money bag, ⁷  a traveler’s bag, ⁸  or sandals, and greet no one on the road. ⁹ 

Lukas 11:12

11:12 Or if he asks for an egg, will give him a scorpion? ¹⁰ 

Lukas 14:12

14:12 He ¹¹  said also to the man ¹²  who had invited him, “When you host a dinner or a banquet, ¹³  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

Lukas 6:9

6:9 Then ¹⁴  Jesus said to them, “I ask you, ¹⁵  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Lukas 18:29

18:29 Then ¹⁶  Jesus ¹⁷  said to them, “I tell you the truth, ¹⁸  there is no one who has left home or wife or brothers ¹⁹  or parents or children for the sake of God’s kingdom

Lukas 12:11

12:11 But when they bring you before the synagogues, ²⁰  the ²¹  rulers, and the authorities, do not worry about how you should make your defense ²²  or what you should say,

Lukas 12:14

12:14 But Jesus ²³  said to him, “Man, ²⁴  who made me a judge or arbitrator between you two?” ²⁵ 

Lukas 12:41

12:41 Then ²⁶  Peter said, “Lord, are you telling this parable for us or for everyone?” ²⁷ 

Lukas 5:23

5:23 Which is easier, ²⁸  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ²⁹  or two young pigeons. ³⁰ 

Lukas 14:3

14:3 So ³¹  Jesus asked ³²  the experts in religious law ³³  and the Pharisees, “Is it lawful to heal on the Sabbath ³⁴  or not?”

Lukas 9:25

9:25 For what does it benefit a person ³⁵  if he gains the whole world but loses or forfeits himself?

Lukas 21:15

21:15 For I will give you the words ³⁶  along with the wisdom ³⁷  that none of your adversaries will be able to withstand or contradict.

Lukas 9:3

9:3 He ³⁸  said to them, “Take nothing for your ³⁹  journey – no staff, ⁴⁰  no bag, ⁴¹  no bread, no money, and do not take an extra tunic. ⁴² 

Lukas 12:24

12:24 Consider the ravens: ⁴³  They do not sow or reap, they have no storeroom or barn, yet God feeds ⁴⁴  them. How much more valuable are you than the birds!

Lukas 17:7

17:7 “Would any one of you say ⁴⁵  to your slave ⁴⁶  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ⁴⁷ 

Lukas 20:35

20:35 But those who are regarded as worthy to share in ⁴⁸  that age and in the resurrection from the dead neither marry nor are given in marriage. ⁴⁹ 

Lukas 22:27

22:27 For who is greater, the one who is seated at the table, ⁵⁰  or the one who serves? Is it not ⁵¹  the one who is seated at the table? But I am among you as one ⁵²  who serves.

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ⁵³  and loses ⁵⁴  one of them, ⁵⁵  does not light a lamp, sweep ⁵⁶  the house, and search thoroughly until she finds it?

Lukas 1:15

1:15 for he will be great in the sight of ⁵⁷  the Lord. He ⁵⁸  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ⁵⁹ 

Lukas 7:19

7:19 and sent them to Jesus ⁶⁰  to ask, ⁶¹  “Are you the one who is to come, ⁶²  or should we look for another?”

Lukas 14:5

14:5 Then ⁶³  he said to them, “Which of you, if you have a son ⁶⁴  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 13:4

13:4 Or those eighteen who were killed ⁶⁵  when the tower in Siloam fell on them, ⁶⁶  do you think they were worse offenders than all the others who live in Jerusalem? ⁶⁷ 

Lukas 8:16

Showing the Light

8:16 “No one lights ⁶⁸  a lamp ⁶⁹  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. ⁷⁰ 

Lukas 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ⁷¹  or under a basket, ⁷²  but on a lampstand, so that those who come in can see the light.

Lukas 13:15

13:15 Then the Lord answered him, ⁷³  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁷⁴  and lead it to water? ⁷⁵ 

Lukas 14:31

14:31 Or what king, going out to confront another king in battle, will not sit down ⁷⁶  first and determine whether he is able with ten thousand to oppose ⁷⁷  the one coming against him with twenty thousand?

Lukas 11:11

11:11 What father among you, if your ⁷⁸  son asks for ⁷⁹  a fish, will give him a snake ⁸⁰  instead of a fish?

Lukas 20:2

20:2 and said to him, ⁸¹  “Tell us: By what authority ⁸²  are you doing these things? ⁸³  Or who it is who gave you this authority?”

Lukas 7:20

7:20 When ⁸⁴  the men came to Jesus, ⁸⁵  they said, “John the Baptist has sent us to you to ask, ⁸⁶  ‘Are you the one who is to come, or should we look for another?’” ⁸⁷ 

Lukas 14:35

14:35 It is of no value ⁸⁸  for the soil or for the manure pile; it is to be thrown out. ⁸⁹  The one who has ears to hear had better listen!” ⁹⁰ 

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ⁹¹  the one and love the other, or he will be devoted to the one and despise ⁹²  the other. You cannot serve God and money.” ⁹³ 

Lukas 12:22

Exhortation Not to Worry

12:22 Then ⁹⁴  Jesus ⁹⁵  said to his ⁹⁶  disciples, “Therefore I tell you, do not worry ⁹⁷  about your ⁹⁸  life, what you will eat, or about your ⁹⁹  body, what you will wear.

Lukas 6:44

6:44 for each tree is known ¹⁰⁰  by its own fruit. For figs are not gathered ¹⁰¹  from thorns, nor are grapes picked ¹⁰²  from brambles. ¹⁰³ 

Lukas 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ¹⁰⁴  on the earth and wrath against this people.

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ¹⁰⁵  ‘God, I thank ¹⁰⁶  you that I am not like other people: ¹⁰⁷  extortionists, ¹⁰⁸  unrighteous people, ¹⁰⁹  adulterers – or even like this tax collector. ¹¹⁰ 

Lukas 7:8

7:8 For I too am a man set under authority, with soldiers under me. ¹¹¹  I say to this one, ‘Go,’ and he goes, ¹¹²  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ¹¹³ 

Lukas 9:26

9:26 For whoever is ashamed ¹¹⁴  of me and my words, the Son of Man will be ashamed of that person ¹¹⁵  when he comes in his glory and in the glory ¹¹⁶  of the Father and of the holy angels.

Lukas 12:33

12:33 Sell your possessions ¹¹⁷  and give to the poor. ¹¹⁸  Provide yourselves purses that do not wear out – a treasure in heaven ¹¹⁹  that never decreases, ¹²⁰  where no thief approaches and no moth ¹²¹  destroys.

Lukas 14:26

14:26 “If anyone comes to me and does not hate ¹²²  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ¹²³  he cannot be my disciple.

Lukas 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Lukas 17:23

17:23 Then people ¹²⁴  will say to you, ‘Look, there he is!’ ¹²⁵  or ‘Look, here he is!’ Do not go out or chase after them. ¹²⁶ 

Lukas 22:35

22:35 Then ¹²⁷  Jesus ¹²⁸  said to them, “When I sent you out with no money bag, ¹²⁹  or traveler’s bag, ¹³⁰  or sandals, you didn’t lack ¹³¹  anything, did you?” They replied, ¹³²  “Nothing.”

Lukas 13:18

On the Kingdom of God

13:18 Thus Jesus ¹³³  asked, ¹³⁴  “What is the kingdom of God ¹³⁵  like? ¹³⁶  To ¹³⁷  what should I compare it?

Lukas 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ¹³⁸  in your midst.” ¹³⁹ 

Lukas 12:29

12:29 So ¹⁴⁰  do not be overly concerned about ¹⁴¹  what you will eat and what you will drink, and do not worry about such things. ¹⁴² 

Lukas 3:5

3:5 Every valley will be filled, ¹⁴³ 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

Lukas 22:33

22:33 But Peter ¹⁴⁴  said to him, “Lord, I am ready to go with you both to prison and to death!” ¹⁴⁵ 

Lukas 12:38

12:38 Even if he comes in the second or third watch of the night ¹⁴⁶  and finds them alert, ¹⁴⁷  blessed are those slaves! ¹⁴⁸ 

Lukas 12:47

12:47 That ¹⁴⁹  servant who knew his master’s will but did not get ready or do what his master asked ¹⁵⁰  will receive a severe beating.

Lukas 9:13

9:13 But he said to them, “You ¹⁵¹  give them something to eat.” They ¹⁵²  replied, ¹⁵³  “We have no more than five loaves and two fish – unless ¹⁵⁴  we go ¹⁵⁵  and buy food ¹⁵⁶  for all these people.”

Lukas 21:29

The Parable of the Fig Tree

21:29 Then ¹⁵⁷  he told them a parable: “Look at the fig tree and all the other trees. ¹⁵⁸ 

Lukas 10:22

10:22 All things have been given to me by my Father. ¹⁵⁹  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ¹⁶⁰  to reveal him.”

Lukas 7:26

7:26 What did you go out to see? A prophet? Yes, I tell you, and more ¹⁶¹  than a prophet.

Lukas 7:25

7:25 What ¹⁶²  did you go out to see? A man dressed in fancy ¹⁶³  clothes? ¹⁶⁴  Look, those who wear fancy clothes and live in luxury ¹⁶⁵  are in kings’ courts! ¹⁶⁶ 

Lukas 8:2

8:2 and also some women ¹⁶⁷  who had been healed of evil spirits and disabilities: ¹⁶⁸  Mary ¹⁶⁹  (called Magdalene), from whom seven demons had gone out,

Lukas 2:34

2:34 Then ¹⁷⁰  Simeon blessed them and said to his mother Mary, “Listen carefully: ¹⁷¹  This child ¹⁷²  is destined to be the cause of the falling and rising ¹⁷³  of many in Israel and to be a sign that will be rejected. ¹⁷⁴ 

Lukas 3:14

3:14 Then some soldiers ¹⁷⁵  also asked him, “And as for us – what should we do?” ¹⁷⁶  He told them, “Take money from no one by violence ¹⁷⁷  or by false accusation, ¹⁷⁸  and be content with your pay.”

Lukas 6:43

6:43 “For ¹⁷⁹  no good tree bears bad ¹⁸⁰  fruit, nor again ¹⁸¹  does a bad tree bear good fruit,

Lukas 9:19

9:19 They ¹⁸²  answered, ¹⁸³  “John the Baptist; others say Elijah; ¹⁸⁴  and still others that one of the prophets of long ago has risen.” ¹⁸⁵ 

Lukas 12:52

12:52 For from now on ¹⁸⁶  there will be five in one household divided, three against two and two against three.

Lukas 16:26

16:26 Besides all this, ¹⁸⁷  a great chasm ¹⁸⁸  has been fixed between us, ¹⁸⁹  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Lukas 21:34

Be Ready!

21:34 “But be on your guard ¹⁹⁰  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. ¹⁹¹ 

Lukas 22:36

22:36 He said to them, “But now, the one who ¹⁹²  has a money bag must take it, and likewise a traveler’s bag ¹⁹³  too. And the one who has no sword must sell his cloak and buy one.

Lukas 3:15

3:15 While the people were filled with anticipation ¹⁹⁴  and they all wondered ¹⁹⁵  whether perhaps John ¹⁹⁶  could be the Christ, ¹⁹⁷ 

Lukas 7:33

7:33 For John the Baptist has come ¹⁹⁸  eating no bread and drinking no wine, ¹⁹⁹  and you say, ‘He has a demon!’ ²⁰⁰ 

Lukas 14:34

14:34 “Salt ²⁰¹  is good, but if salt loses its flavor, ²⁰²  how can its flavor be restored?

Lukas 16:17

16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ²⁰³  in the law to become void. ²⁰⁴ 

Lukas 7:6

7:6 So ²⁰⁵  Jesus went with them. When ²⁰⁶  he was not far from the house, the centurion ²⁰⁷  sent friends to say to him, “Lord, do not trouble yourself, ²⁰⁸  for I am not worthy ²⁰⁹  to have you come under my roof.

Lukas 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ²¹⁰  yet ²¹¹  none of them was cleansed except Naaman the Syrian.” ²¹² 

Lukas 6:13

6:13 When ²¹³  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ²¹⁴ 

Lukas 6:37

Do Not Judge Others

6:37 “Do ²¹⁵  not judge, ²¹⁶  and you will not be judged; ²¹⁷  do not condemn, and you will not be condemned; forgive, ²¹⁸  and you will be forgiven.

Lukas 8:17

8:17 For nothing is hidden ²¹⁹  that will not be revealed, ²²⁰  and nothing concealed that will not be made known and brought to light.

Lukas 9:8

9:8 while others were saying that Elijah ²²¹  had appeared, and still others that one of the prophets of long ago had risen. ²²² 

Lukas 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ²²³  first and compute the cost ²²⁴  to see if he has enough money to complete it?

Lukas 18:4

18:4 For ²²⁵  a while he refused, but later on ²²⁶  he said to himself, ‘Though I neither fear God nor have regard for people, ²²⁷ 

Lukas 21:24

21:24 They ²²⁸  will fall by the edge ²²⁹  of the sword and be led away as captives ²³⁰  among all nations. Jerusalem ²³¹  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ²³² 

Lukas 22:67

22:67 and said, “If ²³³  you are the Christ, ²³⁴  tell us.” But he said to them, “If ²³⁵  I tell you, you will not ²³⁶  believe,

Lukas 24:39

24:39 Look at my hands and my feet; it’s me! ²³⁷  Touch me and see; a ghost ²³⁸  does not have flesh and bones like you see I have.”

Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ²³⁹  will be poured ²⁴⁰  into your lap. For the measure you use will be the measure you receive.” ²⁴¹ 

Lukas 12:27

12:27 Consider how the flowers ²⁴²  grow; they do not work ²⁴³  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Lukas 6:17

The Sermon on the Plain

6:17 Then ²⁴⁴  he came down with them and stood on a level place. ²⁴⁵  And a large number ²⁴⁶  of his disciples had gathered ²⁴⁷  along with ²⁴⁸  a vast multitude from all over Judea, from ²⁴⁹  Jerusalem, ²⁵⁰  and from the seacoast of Tyre ²⁵¹  and Sidon. ²⁵²  They came to hear him and to be healed ²⁵³  of their diseases,

[20:4]  ¹ sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.

[20:4]  ² tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[20:4]  sn The question is whether John’s ministry was of divine or human origin.

[20:22]  ³ tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.

[20:22]  ⁴ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[20:22]  ⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[10:4]  ⁶ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ⁷ tn Traditionally, “a purse.”

[10:4]  ⁸ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ⁹ tn Or “no one along the way.”

[11:12]  ¹⁰ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[14:12]  ¹¹ tn Here δέ (de) has not been translated.

[14:12]  ¹² sn That is, the leader of the Pharisees (v. 1).

[14:12]  ¹³ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[6:9]  ¹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ¹⁵ 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.

[18:29]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ¹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ¹⁹ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[12:11]  ²⁰ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  sn See the note on synagogues in 4:15.

[12:11]  ²¹ 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.

[12:11]  ²² tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[12:14]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ²⁴ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ²⁵ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[12:41]  ²⁶ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ²⁷ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[5:23]  ²⁸ 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.

[2:24]  ²⁹ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ³⁰ sn A quotation from Lev 12:8; 5:11 (LXX).

[14:3]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ³² tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ³³ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ³⁴ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[9:25]  ³⁵ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[21:15]  ³⁶ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ³⁷ tn Grk “and wisdom.”

[9:3]  ³⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ³⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ⁴⁰ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ⁴¹ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ⁴² tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[12:24]  ⁴³ 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]  ⁴⁴ 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.”

[17:7]  ⁴⁵ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ⁴⁶ tn See the note on the word “slave” in 7:2.

[17:7]  ⁴⁷ 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.

[20:35]  ⁴⁸ tn Grk “to attain to.”

[20:35]  ⁴⁹ 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.

[22:27]  ⁵⁰ tn Grk “who reclines 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.

[22:27]  ⁵¹ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ⁵² sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[15:8]  ⁵³ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁵⁴ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁵⁵ tn Grk “one coin.”

[15:8]  ⁵⁶ tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[1:15]  ⁵⁷ tn Grk “before.”

[1:15]  ⁵⁸ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ⁵⁹ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[7:19]  ⁶⁰ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ⁶¹ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ⁶² sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[14:5]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ⁶⁴ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[13:4]  ⁶⁵ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ⁶⁶ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:16]  ⁶⁸ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ⁶⁹ sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

[8:16]  ⁷⁰ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[11:33]  ⁷¹ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ⁷² tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[11:33]  tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[13:15]  ⁷³ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁷⁴ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁷⁵ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[14:31]  ⁷⁶ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ⁷⁷ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[11:11]  ⁷⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ⁷⁹ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ⁸⁰ sn The snake probably refers to a water snake.

[20:2]  ⁸¹ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ⁸² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ⁸³ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[7:20]  ⁸⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ⁸⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ⁸⁶ 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]  ⁸⁷ tn This question is repeated word for word from v. 19.

[14:35]  ⁸⁸ tn Or “It is not useful” (L&N 65.32).

[14:35]  ⁸⁹ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ⁹⁰ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

[16:13]  ⁹¹ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ⁹² tn Or “and treat [the other] with contempt.”

[16:13]  ⁹³ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:13]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[12:22]  ⁹⁴ 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]  ⁹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁹⁶ 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]  ⁹⁷ tn Or “do not be anxious.”

[12:22]  ⁹⁸ 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]  ⁹⁹ 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.

[6:44]  ¹⁰⁰ sn The principle of the passage is that one produces what one is.

[6:44]  ¹⁰¹ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ¹⁰² tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ¹⁰³ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:44]  sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.

[21:23]  ¹⁰⁴ sn Great distress means that this is a period of great judgment.

[18:11]  ¹⁰⁵ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ¹⁰⁶ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹⁰⁷ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ¹⁰⁸ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹⁰⁹ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹¹⁰ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[7:8]  ¹¹¹ tn Grk “having soldiers under me.”

[7:8]  ¹¹² sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ¹¹³ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[9:26]  ¹¹⁴ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ¹¹⁵ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ¹¹⁶ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[12:33]  ¹¹⁷ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ¹¹⁸ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ¹¹⁹ tn Grk “in the heavens.”

[12:33]  ¹²⁰ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ¹²¹ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[14:26]  ¹²² tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ¹²³ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[17:23]  ¹²⁴ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ¹²⁵ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ¹²⁶ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[22:35]  ¹²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ¹²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ¹²⁹ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ¹³⁰ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ¹³¹ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ¹³² tn Grk “said.”

[13:18]  ¹³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ¹³⁴ tn Grk “said,” but what follows is a question.

[13:18]  ¹³⁵ 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.

[13:18]  ¹³⁶ sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

[13:18]  ¹³⁷ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:21]  ¹³⁸ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ¹³⁹ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[12:29]  ¹⁴⁰ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ¹⁴¹ tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ¹⁴² tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[3:5]  ¹⁴³ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

[22:33]  ¹⁴⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ¹⁴⁵ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

[12:38]  ¹⁴⁶ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ¹⁴⁷ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ¹⁴⁸ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:47]  ¹⁴⁹ tn Here δέ (de) has not been translated.

[12:47]  ¹⁵⁰ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[9:13]  ¹⁵¹ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ¹⁵² tn Here δέ (de) has not been translated.

[9:13]  ¹⁵³ tn Grk “said.”

[9:13]  ¹⁵⁴ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ¹⁵⁵ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ¹⁵⁶ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[21:29]  ¹⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ¹⁵⁸ tn Grk “all the trees.”

[10:22]  ¹⁵⁹ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ¹⁶⁰ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[7:26]  ¹⁶¹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[7:25]  ¹⁶² 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]  ¹⁶³ tn Or “soft”; see L&N 79.100.

[7:25]  ¹⁶⁴ 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]  ¹⁶⁵ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ¹⁶⁶ tn Or “palaces.”

[8:2]  ¹⁶⁷ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ¹⁶⁸ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ¹⁶⁹ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[2:34]  ¹⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ¹⁷¹ tn Grk “behold.”

[2:34]  ¹⁷² tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ¹⁷³ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ¹⁷⁴ tn Grk “and for a sign of contradiction.”

[3:14]  ¹⁷⁵ tn Grk “And soldiers.”

[3:14]  ¹⁷⁶ tn Grk “And what should we ourselves do?”

[3:14]  ¹⁷⁷ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ¹⁷⁸ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[6:43]  ¹⁷⁹ tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.

[6:43]  ¹⁸⁰ tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).

[6:43]  ¹⁸¹ tc Most mss, especially later ones (A C D Θ Ψ 33 Ï lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (Ì⁷⁵ א B L W Ξ Ë^1,13 579 892 1241 2542).

[9:19]  ¹⁸² tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ¹⁸³ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ¹⁸⁴ 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]  ¹⁸⁵ 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.

[12:52]  ¹⁸⁶ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[16:26]  ¹⁸⁷ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ¹⁸⁸ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ¹⁸⁹ tn Grk “between us and you.”

[21:34]  ¹⁹⁰ 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]  ¹⁹¹ 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.

[22:36]  ¹⁹² tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ¹⁹³ tn Or possibly “beggar’s bag” (L&N 6.145).

[3:15]  ¹⁹⁴ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

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

[3:15]  ¹⁹⁵ tn Grk “pondered in their hearts.”

[3:15]  ¹⁹⁶ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ¹⁹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[7:33]  ¹⁹⁸ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ¹⁹⁹ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ²⁰⁰ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[14:34]  ²⁰¹ 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]  ²⁰² 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.

[16:17]  ²⁰³ tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ²⁰⁴ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

[7:6]  ²⁰⁵ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ²⁰⁶ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ²⁰⁷ sn See the note on the word centurion in 7:2.

[7:6]  ²⁰⁸ tn Or “do not be bothered.”

[7:6]  ²⁰⁹ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[4:27]  ²¹⁰ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ²¹¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ²¹² sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[6:13]  ²¹³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ²¹⁴ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[6:37]  ²¹⁵ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ²¹⁶ sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ²¹⁷ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ²¹⁸ sn On forgive see Luke 11:4; 1 Pet 3:7.

[8:17]  ²¹⁹ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ²²⁰ tn Or “disclosed.”

[9:8]  ²²¹ 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]  ²²² 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.

[14:28]  ²²³ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ²²⁴ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[18:4]  ²²⁵ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ²²⁶ tn Grk “after these things.”

[18:4]  ²²⁷ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[21:24]  ²²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²²⁹ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ²³⁰ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ²³¹ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²³² sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[22:67]  ²³³ tn This is a first class condition in the Greek text.

[22:67]  ²³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ²³⁵ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ²³⁶ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[24:39]  ²³⁷ tn Grk “that it is I myself.”

[24:39]  ²³⁸ tn See tc note on “ghost” in v. 37.

[6:38]  ²³⁹ sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ²⁴⁰ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ²⁴¹ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[12:27]  ²⁴² tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ²⁴³ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[6:17]  ²⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ²⁴⁵ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ²⁴⁶ tn Grk “large crowd.”

[6:17]  ²⁴⁷ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ²⁴⁸ tn Grk “and.”

[6:17]  ²⁴⁹ tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:17]  ²⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ²⁵¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ²⁵² sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

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

[6:17]  ²⁵³ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.