Lukas 1:17

1:17 And he will go as forerunner before the Lord ¹  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ²  to make ready for the Lord a people prepared for him.”

Lukas 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ³  me to proclaim good news ⁴  to the poor. ⁵ 

He has sent me ⁶  to proclaim release ⁷  to the captives

and the regaining of sight ⁸  to the blind,

to set free ⁹  those who are oppressed, ¹⁰ 

Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ¹¹  will be poured ¹²  into your lap. For the measure you use will be the measure you receive.” ¹³ 

Lukas 7:20

7:20 When ¹⁴  the men came to Jesus, ¹⁵  they said, “John the Baptist has sent us to you to ask, ¹⁶  ‘Are you the one who is to come, or should we look for another?’” ¹⁷ 

Lukas 8:13

8:13 Those ¹⁸  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, ¹⁹  but ²⁰  in a time of testing ²¹  fall away. ²² 

Lukas 10:22

10:22 All things have been given to me by my Father. ²³  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 ²⁴  to reveal him.”

Lukas 11:5

11:5 Then ²⁵  he said to them, “Suppose one of you ²⁶  has a friend, and you go to him ²⁷  at midnight and say to him, ‘Friend, lend me three loaves of bread, ²⁸ 

Lukas 11:42

11:42 “But woe to you Pharisees! ²⁹  You give a tenth ³⁰  of your mint, ³¹  rue, ³²  and every herb, yet you neglect justice ³³  and love for God! But you should have done these things without neglecting the others. ³⁴ 

Lukas 20:9

The Parable of the Tenants

20:9 Then ³⁵  he began to tell the people this parable: “A man ³⁶  planted a vineyard, ³⁷  leased it to tenant farmers, ³⁸  and went on a journey for a long time.

Lukas 20:46

20:46 “Beware ³⁹  of the experts in the law. ⁴⁰  They ⁴¹  like walking around in long robes, and they love elaborate greetings ⁴²  in the marketplaces and the best seats ⁴³  in the synagogues ⁴⁴  and the places of honor at banquets.

[1:17]  ¹ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ² sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[4:18]  ³ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁴ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁵ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁶ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁷ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁸ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁹ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ¹⁰ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[6:38]  ¹¹ 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]  ¹² tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ¹³ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[7:20]  ¹⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ¹⁶ 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]  ¹⁷ tn This question is repeated word for word from v. 19.

[8:13]  ¹⁸ tn Here δέ (de) has not been translated.

[8:13]  ¹⁹ 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]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ²¹ 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]  ²² 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.

[10:22]  ²³ 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]  ²⁴ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[11:5]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ²⁶ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ²⁷ tn Grk “he will go to him.”

[11:5]  ²⁸ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:42]  ²⁹ 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]  ³⁰ tn Or “you tithe mint.”

[11:42]  ³¹ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ³² 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]  ³³ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ³⁴ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[20:9]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ sn The leasing of land to tenant farmers was common in this period.

[20:46]  ³⁹ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ⁴⁰ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ⁴¹ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ⁴² sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ⁴³ sn See Luke 14:1-14.

[20:46]  ⁴⁴ sn See the note on synagogues in 4:15.