Lukas 4:30

4:30 But he passed through the crowd ¹  and went on his way. ² 

Lukas 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ³ 

Lukas 1:78

1:78 Because of ⁴  our God’s tender mercy ⁵ 

the dawn ⁶  will break ⁷  upon us from on high

Lukas 14:20

14:20 Another ⁸  said, ‘I just got married, and I cannot come.’ ⁹ 

Lukas 21:17

21:17 You will be hated by everyone because of my name. ¹⁰ 

Lukas 24:53

24:53 and were continually in the temple courts ¹¹  blessing ¹²  God. ¹³ 

Lukas 5:19

5:19 But ¹⁴  since they found ¹⁵  no way to carry him in because of the crowd, they went up on the roof ¹⁶  and let him down on the stretcher ¹⁷  through the roof tiles ¹⁸  right ¹⁹  in front of Jesus. ²⁰ 

Lukas 11:8

11:8 I tell you, even though the man inside ²¹  will not get up and give him anything because he is his friend, yet because of the first man’s ²²  sheer persistence ²³  he will get up and give him whatever he needs.

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ²⁴  from one town after another, ²⁵  he spoke to them ²⁶  in a parable:

Lukas 8:6

8:6 Other seed fell on rock, ²⁷  and when it came up, it withered because it had no moisture.

Lukas 13:24

13:24 “Exert every effort ²⁸  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 17:11

The Grateful Leper

17:11 Now on ²⁹  the way to Jerusalem, ³⁰  Jesus ³¹  was passing along ³²  between Samaria and Galilee.

Lukas 18:25

18:25 In fact, it is easier for a camel to go through the eye of a needle ³³  than for a rich person to enter the kingdom of God.”

Lukas 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ³⁴  it.’”

Lukas 23:19

23:19 (This ³⁵  was a man who had been thrown into prison for an insurrection ³⁶  started in the city, and for murder.) ³⁷ 

Lukas 24:38

24:38 Then ³⁸  he said to them, “Why are you frightened, ³⁹  and why do doubts ⁴⁰  arise in your hearts?

Lukas 5:5

5:5 Simon ⁴¹  answered, ⁴²  “Master, ⁴³  we worked hard all night and caught nothing! But at your word ⁴⁴  I will lower ⁴⁵  the nets.”

Lukas 5:30

5:30 But ⁴⁶  the Pharisees ⁴⁷  and their experts in the law ⁴⁸  complained ⁴⁹  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁵⁰ 

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ⁵¹  was going through the grain fields on ⁵²  a Sabbath, ⁵³  and his disciples picked some heads of wheat, ⁵⁴  rubbed them in their hands, and ate them. ⁵⁵ 

Lukas 8:19

Jesus’ True Family

8:19 Now Jesus’ ⁵⁶  mother and his brothers ⁵⁷  came to him, but ⁵⁸  they could not get near him because of the crowd.

Lukas 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ⁵⁹  the tetrarch ⁶⁰  heard about everything that was happening, and he was thoroughly perplexed, ⁶¹  because some people were saying that John ⁶²  had been raised from the dead,

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ⁶³  cast them ⁶⁴  out? Therefore they will be your judges.

Lukas 11:49

11:49 For this reason also the wisdom ⁶⁵  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ⁶⁶  said to his disciples, “Stumbling blocks are sure to come, but woe ⁶⁷  to the one through whom they come!

Lukas 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ⁶⁸  by her unending pleas.’” ⁶⁹ 

Lukas 19:23

19:23 Why then didn’t you put ⁷⁰  my money in the bank, ⁷¹  so that when I returned I could have collected it with interest?’

Lukas 20:5

20:5 So ⁷²  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Lukas 22:22

22:22 For the Son of Man is to go just as it has been determined, ⁷³  but woe to that man by whom he is betrayed!”

Lukas 23:25

23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ⁷⁴  to their will. ⁷⁵ 

Lukas 2:4

2:4 So ⁷⁶  Joseph also went up from the town of Nazareth ⁷⁷  in Galilee to Judea, to the city ⁷⁸  of David called Bethlehem, ⁷⁹  because he was of the house ⁸⁰  and family line ⁸¹  of David.

Lukas 8:47

8:47 When ⁸²  the woman saw that she could not escape notice, ⁸³  she came trembling and fell down before him. In ⁸⁴  the presence of all the people, she explained why ⁸⁵  she had touched him and how she had been immediately healed.

Lukas 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ⁸⁶  goes out of a person, ⁸⁷  it passes through waterless places ⁸⁸  looking for rest but ⁸⁹  not finding any. Then ⁹⁰  it says, ‘I will return to the home I left.’ ⁹¹ 

Lukas 12:22

Exhortation Not to Worry

12:22 Then ⁹²  Jesus ⁹³  said to his ⁹⁴  disciples, “Therefore I tell you, do not worry ⁹⁵  about your ⁹⁶  life, what you will eat, or about your ⁹⁷  body, what you will wear.

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ⁹⁸  Jesus ⁹⁹  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ¹⁰⁰  and everything that is written about the Son of Man by the prophets will be accomplished. ¹⁰¹ 

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ¹⁰²  proceeded to tell a parable, because he was near to Jerusalem, ¹⁰³  and because they thought ¹⁰⁴  that the kingdom of God ¹⁰⁵  was going to ¹⁰⁶  appear immediately.

Lukas 23:8

23:8 When ¹⁰⁷  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ¹⁰⁸  some miraculous sign. ¹⁰⁹ 

Lukas 6:48

6:48 He is like a man ¹¹⁰  building a house, who dug down deep, ¹¹¹  and laid the foundation on bedrock. When ¹¹²  a flood came, the river ¹¹³  burst against that house but ¹¹⁴  could not shake it, because it had been well built. ¹¹⁵ 

[4:30]  ¹ tn Grk “their midst.”

[4:30]  ² tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[1:70]  ³ tn Grk “from the ages,” “from eternity.”

[1:78]  ⁴ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ⁵ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ⁶ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ⁷ tn Grk “shall visit us.”

[14:20]  ⁸ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ⁹ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[21:17]  ¹⁰ sn See Luke 6:22, 27; 1 Cor 1:25-31.

[24:53]  ¹¹ tn Grk “in the temple.”

[24:53]  sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.

[24:53]  ¹² tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ¹³ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.

[5:19]  ¹⁴ 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]  ¹⁵ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “in the midst.”

[5:19]  ²⁰ 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?

[11:8]  ²¹ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ²² tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ²³ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[8:4]  ²⁴ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ²⁵ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ²⁶ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:6]  ²⁷ sn The rock in Palestine would be a limestone base lying right under the soil.

[13:24]  ²⁸ 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.

[17:11]  ²⁹ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[17:11]  ³⁰ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ³² tn Or “was traveling about.”

[18:25]  ³³ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[19:31]  ³⁴ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[23:19]  ³⁵ tn Grk “who” (a continuation of the previous sentence).

[23:19]  ³⁶ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ³⁷ sn This is a parenthetical note by the author.

[24:38]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ³⁹ tn Or “disturbed,” “troubled.”

[24:38]  ⁴⁰ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:38]  sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

[5:5]  ⁴¹ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁴² tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ⁴³ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ⁴⁴ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ⁴⁵ tn Or “let down.”

[5:30]  ⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ⁴⁷ sn See the note on Pharisees in 5:17.

[5:30]  ⁴⁸ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁴⁹ 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]  ⁵⁰ 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.

[6:1]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁵² tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:1]  ⁵³ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ⁵⁴ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ⁵⁵ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[8:19]  ⁵⁶ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ⁵⁷ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ⁵⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:7]  ⁵⁹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ⁶⁰ sn See the note on tetrarch in 3:1.

[9:7]  ⁶¹ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ⁶² sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[11:19]  ⁶³ 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]  ⁶⁴ 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.

[11:49]  ⁶⁵ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[17:1]  ⁶⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ⁶⁷ sn See Luke 6:24-26.

[18:5]  ⁶⁸ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ⁶⁹ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[19:23]  ⁷⁰ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ⁷¹ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[20:5]  ⁷² tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[22:22]  ⁷³ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[23:25]  ⁷⁴ tn Or “delivered up.”

[23:25]  ⁷⁵ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.

[2:4]  ⁷⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ⁷⁷ sn On Nazareth see Luke 1:26.

[2:4]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:4]  ⁷⁸ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ⁷⁹ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ⁸⁰ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ⁸¹ tn Or “family,” “lineage.”

[8:47]  ⁸² tn Here δέ (de) has not been translated.

[8:47]  ⁸³ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ⁸⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ⁸⁵ tn Grk “told for what reason.”

[11:24]  ⁸⁶ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ⁸⁷ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ⁸⁸ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ⁸⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ⁹⁰ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ⁹¹ tn Grk “I will return to my house from which I came.”

[12:22]  ⁹² 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]  ⁹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁹⁴ 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]  ⁹⁵ tn Or “do not be anxious.”

[12:22]  ⁹⁶ 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]  ⁹⁷ 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.

[18:31]  ⁹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ¹⁰⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ¹⁰¹ 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.

[19:11]  ¹⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ¹⁰³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ¹⁰⁴ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ¹⁰⁵ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ¹⁰⁶ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[23:8]  ¹⁰⁷ tn Here δέ (de) has not been translated.

[23:8]  ¹⁰⁸ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ¹⁰⁹ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).

[6:48]  ¹¹⁰ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ¹¹¹ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ¹¹² tn Here δέ (de) has not been translated.

[6:48]  ¹¹³ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ¹¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ¹¹⁵ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.