Lukas 1:19

1:19 The ¹  angel answered him, “I am Gabriel, who stands ²  in the presence of God, and I was sent to speak to you and to bring ³  you this good news.

Lukas 1:35

1:35 The angel replied, ⁴  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ⁵  you. Therefore the child ⁶  to be born ⁷  will be holy; ⁸  he will be called the Son of God.

Lukas 3:8

3:8 Therefore produce ⁹  fruit ¹⁰  that proves your repentance, and don’t begin to say ¹¹  to yourselves, ‘We have Abraham as our father.’ ¹²  For I tell you that God can raise up children for Abraham from these stones! ¹³ 

Lukas 4:9

4:9 Then ¹⁴  the devil ¹⁵  brought him to Jerusalem, ¹⁶  had him stand ¹⁷  on the highest point of the temple, ¹⁸  and said to him, “If ¹⁹  you are the Son of God, throw yourself down from here,

Lukas 4:41

4:41 Demons also came out ²⁰  of many, crying out, ²¹  “You are the Son of God!” ²²  But he rebuked ²³  them, and would not allow them to speak, ²⁴  because they knew that he was the Christ. ²⁵ 

Lukas 5:21

5:21 Then ²⁶  the experts in the law ²⁷  and the Pharisees began to think ²⁸  to themselves, ²⁹  “Who is this man ³⁰  who is uttering blasphemies? ³¹  Who can forgive sins but God alone?”

Lukas 6:4

6:4 how he entered the house of God, took ³²  and ate the sacred bread, ³³  which is not lawful ³⁴  for any to eat but the priests alone, and ³⁵  gave it to his companions?” ³⁶ 

Lukas 8:10

8:10 He ³⁷  said, “You have been given ³⁸  the opportunity to know ³⁹  the secrets ⁴⁰  of the kingdom of God, ⁴¹  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁴² 

Lukas 8:28

8:28 When he saw ⁴³  Jesus, he cried out, fell ⁴⁴  down before him, and shouted with a loud voice, “Leave me alone, ⁴⁵  Jesus, Son of the Most High ⁴⁶  God! I beg you, do not torment ⁴⁷  me!”

Lukas 8:39

8:39 “Return to your home, ⁴⁸  and declare ⁴⁹  what God has done for you.” ⁵⁰  So ⁵¹  he went away, proclaiming throughout the whole town ⁵²  what Jesus ⁵³  had done for him.

Lukas 9:11

9:11 But when the crowds found out, they followed him. He ⁵⁴  welcomed them, spoke to them about the kingdom of God, ⁵⁵  and cured those who needed healing. ⁵⁶ 

Lukas 9:62

9:62 Jesus ⁵⁷  said to him, “No one who puts his ⁵⁸  hand to the plow and looks back ⁵⁹  is fit for the kingdom of God.” ⁶⁰ 

Lukas 10:11

10:11 ‘Even the dust of your town ⁶¹  that clings to our feet we wipe off ⁶²  against you. ⁶³  Nevertheless know this: The kingdom of God has come.’ ⁶⁴ 

Lukas 11:42

11:42 “But woe to you Pharisees! ⁶⁵  You give a tenth ⁶⁶  of your mint, ⁶⁷  rue, ⁶⁸  and every herb, yet you neglect justice ⁶⁹  and love for God! But you should have done these things without neglecting the others. ⁷⁰ 

Lukas 12:8

12:8 “I ⁷¹  tell you, whoever acknowledges ⁷²  me before men, ⁷³  the Son of Man will also acknowledge ⁷⁴  before God’s angels.

Lukas 12:24

12:24 Consider the ravens: ⁷⁵  They do not sow or reap, they have no storeroom or barn, yet God feeds ⁷⁶  them. How much more valuable are you than the birds!

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ⁷⁷  when you see Abraham, Isaac, Jacob, ⁷⁸  and all the prophets in the kingdom of God ⁷⁹  but you yourselves thrown out. ⁸⁰ 

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ⁸¹  the one and love the other, or he will be devoted to the one and despise ⁸²  the other. You cannot serve God and money.” ⁸³ 

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ⁸⁴  ‘God, I thank ⁸⁵  you that I am not like other people: ⁸⁶  extortionists, ⁸⁷  unrighteous people, ⁸⁸  adulterers – or even like this tax collector. ⁸⁹ 

Lukas 18:13

18:13 The tax collector, however, stood ⁹⁰  far off and would not even look up ⁹¹  to heaven, but beat his breast and said, ‘God, be merciful ⁹²  to me, sinner that I am!’ ⁹³ 

Lukas 18:16

18:16 But Jesus called for the children, ⁹⁴  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ⁹⁵  belongs to such as these. ⁹⁶ 

Lukas 18:29

18:29 Then ⁹⁷  Jesus ⁹⁸  said to them, “I tell you the truth, ⁹⁹  there is no one who has left home or wife or brothers ¹⁰⁰  or parents or children for the sake of God’s kingdom

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ¹⁰¹  proceeded to tell a parable, because he was near to Jerusalem, ¹⁰²  and because they thought ¹⁰³  that the kingdom of God ¹⁰⁴  was going to ¹⁰⁵  appear immediately.

Lukas 19:37

19:37 As he approached the road leading down from ¹⁰⁶  the Mount of Olives, ¹⁰⁷  the whole crowd of his ¹⁰⁸  disciples began to rejoice ¹⁰⁹  and praise ¹¹⁰  God with a loud voice for all the mighty works ¹¹¹  they had seen: ¹¹² 

Lukas 20:21

20:21 Thus ¹¹³  they asked him, “Teacher, we know that you speak and teach correctly, ¹¹⁴  and show no partiality, but teach the way of God in accordance with the truth. ¹¹⁵ 

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ¹¹⁶  him, saying, “He saved others. Let him save ¹¹⁷  himself if ¹¹⁸  he is the Christ ¹¹⁹  of God, his chosen one!”

Lukas 24:19

24:19 He ¹²⁰  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ¹²¹  who, with his powerful deeds and words, proved to be a prophet ¹²²  before God and all the people;

[1:19]  ¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ² tn Grk “the one who is standing before God.”

[1:19]  ³ tn Grk “to announce these things of good news to you.”

[1:35]  ⁴ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ⁵ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ⁶ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ⁷ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ⁸ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[3:8]  ⁹ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ¹⁰ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ¹¹ tn In other words, “do not even begin to think this.”

[3:8]  ¹² sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ¹³ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[4:9]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ¹⁵ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ¹⁷ tn Grk “and stood him.”

[4:9]  ¹⁸ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ¹⁹ tn This is another first class condition, as in v. 3.

[4:41]  ²⁰ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ²¹ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ²² tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ²³ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ²⁴ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:41]  sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

[5:21]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ²⁷ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ²⁸ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ²⁹ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ³⁰ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ³¹ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[6:4]  ³² tn Grk “and took.”

[6:4]  ³³ tn Grk “the bread of presentation.”

[6:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

[6:4]  ³⁴ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ³⁵ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ³⁶ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:4]  sn See 1 Sam 21:1-6.

[8:10]  ³⁷ tn Here δέ (de) has not been translated.

[8:10]  ³⁸ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ³⁹ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ⁴⁰ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ⁴¹ 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.

[8:10]  ⁴² sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:28]  ⁴³ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁴⁴ tn Grk “and fell,” but 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.

[8:28]  ⁴⁵ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ⁴⁶ sn On the title Most High see Luke 1:35.

[8:28]  ⁴⁷ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:39]  ⁴⁸ tn Grk “your house.”

[8:39]  ⁴⁹ tn Or “describe.”

[8:39]  ⁵⁰ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ⁵¹ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ⁵² tn Or “city.”

[8:39]  ⁵³ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[9:11]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ⁵⁵ 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.

[9:11]  ⁵⁶ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[9:62]  ⁵⁷ tn Here δέ (de) has not been translated.

[9:62]  ⁵⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ⁵⁹ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ⁶⁰ 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.

[10:11]  ⁶¹ tn Or “city.”

[10:11]  ⁶² sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁶³ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁶⁴ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[11:42]  ⁶⁵ 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]  ⁶⁶ tn Or “you tithe mint.”

[11:42]  ⁶⁷ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ⁶⁸ 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]  ⁶⁹ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ⁷⁰ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[12:8]  ⁷¹ tn Here δέ (de) has not been translated.

[12:8]  ⁷² tn Or “confesses.”

[12:8]  ⁷³ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ⁷⁴ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[12:24]  ⁷⁵ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ⁷⁶ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[13:28]  ⁷⁷ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ⁷⁸ tn Grk “and Isaac and Jacob,” but 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.

[13:28]  ⁷⁹ 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.

[13:28]  ⁸⁰ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[16:13]  ⁸¹ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ⁸² tn Or “and treat [the other] with contempt.”

[16:13]  ⁸³ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:13]  sn The term money is used to translate mammon, 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. God must be first, not money or possessions.

[18:11]  ⁸⁴ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ⁸⁵ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ⁸⁶ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ⁸⁷ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ⁸⁸ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ⁸⁹ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:13]  ⁹⁰ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ⁹¹ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ⁹² tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ⁹³ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:16]  ⁹⁴ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ⁹⁵ 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.

[18:16]  ⁹⁶ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[18:29]  ⁹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ⁹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ⁹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ¹⁰⁰ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[19:11]  ¹⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ¹⁰² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ¹⁰³ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ¹⁰⁴ 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]  ¹⁰⁵ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:37]  ¹⁰⁶ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ¹⁰⁷ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹⁰⁸ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ¹⁰⁹ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ¹¹⁰ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ¹¹¹ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹¹² tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:21]  ¹¹³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ¹¹⁴ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ¹¹⁵ 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.

[23:35]  ¹¹⁶ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ¹¹⁷ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ¹¹⁸ tn This is a first class condition in the Greek text.

[23:35]  ¹¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.

[24:19]  ¹²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ¹²¹ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ¹²² sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.