Lukas 7:20

7:20 When ¹  the men came to Jesus, ²  they said, “John the Baptist has sent us to you to ask, ³  ‘Are you the one who is to come, or should we look for another?’” ⁴ 

Lukas 8:13

8:13 Those ⁵  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ⁶  but ⁷  in a time of testing ⁸  fall away. ⁹ 

Lukas 8:29

8:29 For Jesus ¹⁰  had started commanding ¹¹  the evil ¹²  spirit to come out of the man. (For it had seized him many times, so ¹³  he would be bound with chains and shackles ¹⁴  and kept under guard. But ¹⁵  he would break the restraints and be driven by the demon into deserted ¹⁶  places.) ¹⁷ 

Lukas 11:42

11:42 “But woe to you Pharisees! ¹⁸  You give a tenth ¹⁹  of your mint, ²⁰  rue, ²¹  and every herb, yet you neglect justice ²²  and love for God! But you should have done these things without neglecting the others. ²³ 

Lukas 12:48

12:48 But the one who did not know his master’s will ²⁴  and did things worthy of punishment ²⁵  will receive a light beating. ²⁶  From everyone who has been given much, much will be required, ²⁷  and from the one who has been entrusted with much, ²⁸  even more will be asked. ²⁹ 

Lukas 18:14

18:14 I tell you that this man went down to his home justified ³⁰  rather than the Pharisee. ³¹  For everyone who exalts ³²  himself will be humbled, but he who humbles himself will be exalted.”

Lukas 20:9

The Parable of the Tenants

20:9 Then ³³  he began to tell the people this parable: “A man ³⁴  planted a vineyard, ³⁵  leased it to tenant farmers, ³⁶  and went on a journey for a long time.

Lukas 20:21

20:21 Thus ³⁷  they asked him, “Teacher, we know that you speak and teach correctly, ³⁸  and show no partiality, but teach the way of God in accordance with the truth. ³⁹ 

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ⁴⁰  the people. When I examined him before you, I ⁴¹  did not find this man guilty ⁴²  of anything you accused him of doing.

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ⁴³  of no crime deserving death. ⁴⁴  I will therefore flog ⁴⁵  him and release him.”

[7:20]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ³ 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]  ⁴ tn This question is repeated word for word from v. 19.

[8:13]  ⁵ tn Here δέ (de) has not been translated.

[8:13]  ⁶ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ⁸ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ⁹ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[8:29]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ¹¹ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ¹² tn Grk “unclean.”

[8:29]  ¹³ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ¹⁴ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹⁶ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹⁷ sn This is a parenthetical, explanatory comment by the author.

[11:42]  ¹⁸ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ¹⁹ tn Or “you tithe mint.”

[11:42]  ²⁰ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ²¹ tn Grk “and rue.” 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.

[11:42]  sn Rue was an evergreen herb used for seasoning.

[11:42]  ²² sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ²³ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[12:48]  ²⁴ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ²⁵ tn Grk “blows.”

[12:48]  ²⁶ tn Grk “will receive few (blows).”

[12:48]  ²⁷ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ²⁸ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ²⁹ tn Grk “they will ask even more.”

[18:14]  ³⁰ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ³¹ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ³² sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[20:9]  ³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ³⁴ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ³⁵ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ³⁶ sn The leasing of land to tenant farmers was common in this period.

[20:21]  ³⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ³⁸ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ³⁹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[23:14]  ⁴⁰ tn This term also appears in v. 2.

[23:14]  ⁴¹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁴² tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:22]  ⁴³ tn Grk “no cause of death I found in him.”

[23:22]  ⁴⁴ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ⁴⁵ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.