Lukas 4:5

4:5 Then ¹  the devil ²  led him up ³  to a high place ⁴  and showed him in a flash all the kingdoms of the world.

Lukas 7:17

7:17 This ⁵  report ⁶  about Jesus ⁷  circulated ⁸  throughout ⁹  Judea and all the surrounding country.

Lukas 8:31

8:31 And they began to beg ¹⁰  him not to order ¹¹  them to depart into the abyss. ¹² 

Lukas 13:18

On the Kingdom of God

13:18 Thus Jesus ¹³  asked, ¹⁴  “What is the kingdom of God ¹⁵  like? ¹⁶  To ¹⁷  what should I compare it?

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ¹⁸  and sinners were coming ¹⁹  to hear him.

Lukas 18:18

The Wealthy Ruler

18:18 Now ²⁰  a certain ruler ²¹  asked him, “Good teacher, what must I do to inherit eternal life?” ²² 

Lukas 20:27

Marriage and the Resurrection

20:27 Now some Sadducees ²³  (who contend that there is no resurrection) ²⁴  came to him.

Lukas 21:1

The Widow’s Offering

21:1 Jesus ²⁵  looked up ²⁶  and saw the rich putting their gifts into the offering box. ²⁷ 

[4:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ² tn Grk “he.”

[4:5]  ³ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ⁴ tn “A high place” is not in the Greek text but has been supplied for clarity.

[7:17]  ⁵ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ⁶ sn See Luke 4:14 for a similar report.

[7:17]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ⁸ tn Grk “went out.”

[7:17]  ⁹ tn Grk “through the whole of.”

[8:31]  ¹⁰ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ¹¹ tn Or “command.”

[8:31]  ¹² tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

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

[13:18]  ¹⁴ tn Grk “said,” but what follows is a question.

[13:18]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:1]  ¹⁸ sn See the note on tax collectors in 3:12.

[15:1]  ¹⁹ tn Grk “were drawing near.”

[18:18]  ²⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ²¹ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ²² sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[20:27]  ²³ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.

[20:27]  ²⁴ sn This remark is best regarded as a parenthetical note by the author.

[21:1]  ²⁵ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ²⁶ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ²⁷ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).