Lukas 3:19

3:19 But when John rebuked Herod ¹  the tetrarch ²  because of Herodias, his brother’s wife, ³  and because of all the evil deeds ⁴  that he had done,

Lukas 6:23

6:23 Rejoice in that day, and jump for joy, because ⁵  your reward is great in heaven. For their ancestors ⁶  did the same things to the prophets. ⁷ 

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁸  the word, cling to it ⁹  with an honest and good ¹⁰  heart, and bear fruit with steadfast endurance. ¹¹ 

Lukas 9:39

9:39 A ¹²  spirit seizes him, and he suddenly screams; ¹³  it throws him into convulsions ¹⁴  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ¹⁵  him severely.

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ¹⁶  your whole body is full of light, but when it is diseased, ¹⁷  your body is full of darkness.

Lukas 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ¹⁸  who repents than over ninety-nine righteous people ¹⁹  who have no need to repent. ²⁰ 

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ²¹  so that when it runs out you will be welcomed ²²  into the eternal homes. ²³ 

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ²⁴  Jesus ²⁵  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ²⁶  and everything that is written about the Son of Man by the prophets will be accomplished. ²⁷ 

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ²⁸  they watched him carefully and sent spies who pretended to be sincere. ²⁹  They wanted to take advantage of what he might say ³⁰  so that they could deliver him up to the authority and jurisdiction ³¹  of the governor.

Lukas 21:24

21:24 They ³²  will fall by the edge ³³  of the sword and be led away as captives ³⁴  among all nations. Jerusalem ³⁵  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ³⁶ 

Lukas 22:20

22:20 And in the same way he took ³⁷  the cup after they had eaten, ³⁸  saying, “This cup that is poured out for you is the new covenant ³⁹  in my blood.

Lukas 22:44

22:44 And in his anguish ⁴⁰  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ⁴¹ 

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ⁴²  Then ⁴³  they threw dice ⁴⁴  to divide his clothes. ⁴⁵ 

[3:19]  ¹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ² sn See the note on tetrarch in 3:1.

[3:19]  ³ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ⁴ tn Or “immoralities.”

[6:23]  ⁵ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ⁶ tn Or “forefathers”; Grk “fathers.”

[6:23]  ⁷ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[8:15]  ⁸ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁹ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ¹⁰ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ¹¹ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[9:39]  ¹² tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).

[9:39]  ¹³ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ¹⁴ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ¹⁵ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[11:34]  ¹⁶ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ¹⁷ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[15:7]  ¹⁸ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ¹⁹ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ²⁰ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[16:9]  ²¹ tn Grk “unrighteous mammon.” Mammon is 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. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ²² sn The passive refers to the welcome of heaven.

[16:9]  ²³ tn Grk “eternal tents” (as dwelling places).

[18:31]  ²⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ²⁷ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[20:20]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ²⁹ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ³⁰ tn Grk “so that they might catch him in some word.”

[20:20]  ³¹ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[21:24]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ³³ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ³⁴ 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]  ³⁵ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ³⁶ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[22:20]  ³⁷ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ³⁸ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ³⁹ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[22:44]  ⁴⁰ tn Grk “And being in anguish.”

[22:44]  ⁴¹ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[23:34]  ⁴² tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ⁴³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ⁴⁴ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ⁴⁵ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.