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 1:36

1:36 “And look, ⁴  your relative ⁵  Elizabeth has also become pregnant with ⁶  a son in her old age – although she was called barren, she is now in her sixth month! ⁷ 

Lukas 1:38

1:38 So ⁸  Mary said, “Yes, ⁹  I am a servant ¹⁰  of the Lord; let this happen to me ¹¹  according to your word.” ¹²  Then ¹³  the angel departed from her.

Lukas 1:80

1:80 And the child kept growing ¹⁴  and becoming strong ¹⁵  in spirit, and he was in the wilderness ¹⁶  until the day he was revealed ¹⁷  to Israel.

Lukas 2:37

2:37 She had lived as a widow since then for eighty-four years. ¹⁸  She never left the temple, worshiping with fasting and prayer night and day. ¹⁹ 

Lukas 2:48

2:48 When ²⁰  his parents ²¹  saw him, they were overwhelmed. His ²²  mother said to him, “Child, ²³  why have you treated ²⁴  us like this? Look, your father and I have been looking for you anxiously.” ²⁵ 

Lukas 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ²⁶  of one shouting in the wilderness: ²⁷ 

‘Prepare the way for the Lord,

make ²⁸  his paths straight.

Lukas 3:9

3:9 Even now the ax is laid at the root of the trees, ²⁹  and every tree that does not produce good fruit will be ³⁰  cut down and thrown into the fire.”

Lukas 4:29

4:29 They got up, forced ³¹  him out of the town, ³²  and brought him to the brow of the hill on which their town was built, so that ³³  they could throw him down the cliff. ³⁴ 

Lukas 4:40

4:40 As the sun was setting, all those who had any relatives ³⁵  sick with various diseases brought them to Jesus. ³⁶  He placed ³⁷  his hands on every one of them and healed them.

Lukas 5:3

5:3 He got into ³⁸  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ³⁹  Jesus ⁴⁰  sat down ⁴¹  and taught the crowds from the boat.

Lukas 5:5

5:5 Simon ⁴²  answered, ⁴³  “Master, ⁴⁴  we worked hard all night and caught nothing! But at your word ⁴⁵  I will lower ⁴⁶  the nets.”

Lukas 6:4

6:4 how he entered the house of God, took ⁴⁷  and ate the sacred bread, ⁴⁸  which is not lawful ⁴⁹  for any to eat but the priests alone, and ⁵⁰  gave it to his companions?” ⁵¹ 

Lukas 6:47

6:47 “Everyone who comes to me and listens to my words and puts them into practice ⁵²  – I will show you what he is like:

Lukas 7:3

7:3 When the centurion ⁵³  heard ⁵⁴  about Jesus, he sent some Jewish elders ⁵⁵  to him, asking him to come ⁵⁶  and heal his slave.

Lukas 7:11-12

Raising a Widow’s Son

7:11 Soon ⁵⁷  afterward ⁵⁸  Jesus ⁵⁹  went to a town ⁶⁰  called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man ⁶¹  who had died was being carried out, ⁶²  the only son of his mother (who ⁶³  was a widow ⁶⁴ ), and a large crowd from the town ⁶⁵  was with her.

Lukas 8:12

8:12 Those along the path are the ones who have heard; then the devil ⁶⁶  comes and takes away the word ⁶⁷  from their hearts, so that they may not believe ⁶⁸  and be saved.

Lukas 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ⁶⁹  them?” ⁷⁰ 

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ⁷¹  Jesus ⁷²  told this parable: “A man had a fig tree ⁷³  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 13:11

13:11 and a woman was there ⁷⁴  who had been disabled by a spirit ⁷⁵  for eighteen years. She ⁷⁶  was bent over and could not straighten herself up completely. ⁷⁷ 

Lukas 13:16

13:16 Then ⁷⁸  shouldn’t ⁷⁹  this woman, a daughter of Abraham whom Satan ⁸⁰  bound for eighteen long ⁸¹  years, be released from this imprisonment ⁸²  on the Sabbath day?”

Lukas 13:24

13:24 “Exert every effort ⁸³  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 14:14

14:14 Then ⁸⁴  you will be blessed, ⁸⁵  because they cannot repay you, for you will be repaid ⁸⁶  at the resurrection of the righteous.”

Lukas 15:20

15:20 So ⁸⁷  he got up and went to his father. But while he was still a long way from home ⁸⁸  his father saw him, and his heart went out to him; ⁸⁹  he ran and hugged ⁹⁰  his son ⁹¹  and kissed him.

Lukas 16:5

16:5 So ⁹²  he contacted ⁹³  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’

Lukas 16:8

16:8 The ⁹⁴  master commended the dishonest ⁹⁵  manager because he acted shrewdly. ⁹⁶  For the people ⁹⁷  of this world are more shrewd in dealing with their contemporaries ⁹⁸  than the people ⁹⁹  of light.

Lukas 16:22

16:22 “Now ¹⁰⁰  the poor man died and was carried by the angels to Abraham’s side. ¹⁰¹  The ¹⁰²  rich man also died and was buried. ¹⁰³ 

Lukas 16:26

16:26 Besides all this, ¹⁰⁴  a great chasm ¹⁰⁵  has been fixed between us, ¹⁰⁶  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Lukas 17:4

17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ¹⁰⁷  him.”

Lukas 17:21-22

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ¹⁰⁸  in your midst.” ¹⁰⁹ 

The Coming of the Son of Man

17:22 Then ¹¹⁰  he said to the disciples, “The days are coming when you will desire to see one of the days ¹¹¹  of the Son of Man, and you will not see it.

Lukas 18:3

18:3 There was also a widow ¹¹²  in that city ¹¹³  who kept coming ¹¹⁴  to him and saying, ‘Give me justice against my adversary.’

Lukas 18:43

18:43 And immediately he regained ¹¹⁵  his sight and followed Jesus, ¹¹⁶  praising ¹¹⁷  God. When ¹¹⁸  all the people saw it, they too ¹¹⁹  gave praise to God.

Lukas 19:14

19:14 But his citizens ¹²⁰  hated ¹²¹  him and sent a delegation after him, saying, ‘We do not want this man ¹²²  to be king ¹²³  over us!’

Lukas 19:42

19:42 saying, “If you had only known on this day, ¹²⁴  even you, the things that make for peace! ¹²⁵  But now they are hidden ¹²⁶  from your eyes.

Lukas 19:44

19:44 They will demolish you ¹²⁷  – you and your children within your walls ¹²⁸  – and they will not leave within you one stone ¹²⁹  on top of another, ¹³⁰  because you did not recognize the time of your visitation from God.” ¹³¹ 

Lukas 20:16

20:16 He will come and destroy ¹³²  those tenants and give the vineyard to others.” ¹³³  When the people ¹³⁴  heard this, they said, “May this never happen!” ¹³⁵ 

Lukas 20:26

20:26 Thus ¹³⁶  they were unable in the presence of the people to trap ¹³⁷  him with his own words. ¹³⁸  And stunned ¹³⁹  by his answer, they fell silent.

Lukas 21:24

21:24 They ¹⁴⁰  will fall by the edge ¹⁴¹  of the sword and be led away as captives ¹⁴²  among all nations. Jerusalem ¹⁴³  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ¹⁴⁴ 

Lukas 22:35

22:35 Then ¹⁴⁵  Jesus ¹⁴⁶  said to them, “When I sent you out with no money bag, ¹⁴⁷  or traveler’s bag, ¹⁴⁸  or sandals, you didn’t lack ¹⁴⁹  anything, did you?” They replied, ¹⁵⁰  “Nothing.”

Lukas 22:58

22:58 Then ¹⁵¹  a little later someone else ¹⁵²  saw him and said, “You are one of them too.” But Peter said, “Man, ¹⁵³  I am not!”

Lukas 22:67

22:67 and said, “If ¹⁵⁴  you are the Christ, ¹⁵⁵  tell us.” But he said to them, “If ¹⁵⁶  I tell you, you will not ¹⁵⁷  believe,

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ¹⁵⁸  dressing him in elegant clothes, ¹⁵⁹  Herod ¹⁶⁰  sent him back to Pilate.

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ¹⁶¹  Then ¹⁶²  they threw dice ¹⁶³  to divide his clothes. ¹⁶⁴ 

Lukas 24:10

24:10 Now it was Mary Magdalene, ¹⁶⁵  Joanna, ¹⁶⁶  Mary the mother of James, and the other women with them who told these things to the apostles.

Lukas 24:29

24:29 but they urged him, ¹⁶⁷  “Stay with us, because it is getting toward evening and the day is almost done.” So ¹⁶⁸  he went in to stay with them.

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ¹⁶⁹  would suffer ¹⁷⁰  and would rise from the dead on the third day,

[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.”

[1:36]  ⁴ tn Grk “behold.”

[1:36]  ⁵ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ⁶ tn Or “has conceived.”

[1:36]  ⁷ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:38]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ⁹ tn Grk “behold.”

[1:38]  ¹⁰ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ¹¹ tn Grk “let this be to me.”

[1:38]  ¹² sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:80]  ¹⁴ tn This verb is imperfect.

[1:80]  ¹⁵ tn This verb is also imperfect.

[1:80]  ¹⁶ tn Or “desert.”

[1:80]  ¹⁷ tn Grk “until the day of his revealing.”

[2:37]  ¹⁸ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ¹⁹ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:48]  ²⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ²¹ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ²² tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ²³ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ²⁴ tn Or “Child, why did you do this to us?”

[2:48]  ²⁵ tn Or “your father and I have been terribly worried looking for you.”

[3:4]  ²⁶ tn Or “A voice.”

[3:4]  ²⁷ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ²⁸ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[3:9]  ²⁹ sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ³⁰ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[4:29]  ³¹ tn Grk “cast.”

[4:29]  ³² tn Or “city.”

[4:29]  ³³ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ³⁴ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[4:40]  ³⁵ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ³⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ³⁷ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ³⁸ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁴¹ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:5]  ⁴² tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁴³ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ⁴⁴ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ⁴⁵ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ⁴⁶ tn Or “let down.”

[6:4]  ⁴⁷ tn Grk “and took.”

[6:4]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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.

[6:47]  ⁵² tn Grk “and does them.”

[7:3]  ⁵³ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ⁵⁴ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ⁵⁵ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ⁵⁶ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:11]  ⁵⁷ tn Grk “And it happened that soon.” 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.

[7:11]  ⁵⁸ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ⁶⁰ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:12]  ⁶¹ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ⁶² tn That is, carried out for burial. This was a funeral procession.

[7:12]  ⁶³ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ⁶⁴ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ⁶⁵ tn Or “city.”

[8:12]  ⁶⁶ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ⁶⁷ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ⁶⁸ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[9:54]  ⁶⁹ tn Or “destroy.”

[9:54]  ⁷⁰ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[13:6]  ⁷¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ⁷² tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ⁷³ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:11]  ⁷⁴ tn Grk “and behold, a woman.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[13:11]  ⁷⁵ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ⁷⁶ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ⁷⁷ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[13:16]  ⁷⁸ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁷⁹ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ⁸⁰ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ⁸¹ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ⁸² tn Or “bondage”; Grk “bond.”

[13:24]  ⁸³ 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.

[14:14]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ⁸⁵ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ⁸⁶ sn The passive verb will be repaid looks at God’s commendation.

[15:20]  ⁸⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ⁸⁸ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ⁸⁹ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ⁹⁰ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ⁹¹ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[16:5]  ⁹² tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ⁹³ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[16:8]  ⁹⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁹⁵ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁹⁶ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁹⁷ tn Grk “sons” (an idiom).

[16:8]  ⁹⁸ tn Grk “with their own generation.”

[16:8]  ⁹⁹ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[16:22]  ¹⁰⁰ tn Grk “Now it happened that the.” 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.

[16:22]  ¹⁰¹ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ¹⁰² tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ¹⁰³ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:26]  ¹⁰⁴ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ¹⁰⁵ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ¹⁰⁶ tn Grk “between us and you.”

[17:4]  ¹⁰⁷ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[17:21]  ¹⁰⁸ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ¹⁰⁹ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[17:22]  ¹¹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ¹¹¹ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[18:3]  ¹¹² sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ¹¹³ tn Or “town.”

[18:3]  ¹¹⁴ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:43]  ¹¹⁵ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹¹⁷ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ¹¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹¹⁹ tn The word “too” has been supplied for stylistic reasons.

[19:14]  ¹²⁰ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ¹²¹ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ¹²² tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ¹²³ tn Or “to rule.”

[19:42]  ¹²⁴ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹²⁵ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ¹²⁶ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:44]  ¹²⁷ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ¹²⁸ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹²⁹ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹³⁰ tn Grk “leave stone on stone.”

[19:44]  ¹³¹ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[20:16]  ¹³² sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ¹³³ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ¹³⁴ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ¹³⁵ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[20:26]  ¹³⁶ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ¹³⁷ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ¹³⁸ tn Grk “to trap him in a saying.”

[20:26]  ¹³⁹ tn Or “amazed.”

[21:24]  ¹⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁴¹ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ¹⁴² sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ¹⁴³ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁴⁴ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[22:35]  ¹⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ¹⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ¹⁴⁷ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ¹⁴⁸ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ¹⁴⁹ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ¹⁵⁰ tn Grk “said.”

[22:58]  ¹⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ¹⁵² sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ¹⁵³ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:67]  ¹⁵⁴ tn This is a first class condition in the Greek text.

[22:67]  ¹⁵⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ¹⁵⁶ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ¹⁵⁷ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[23:11]  ¹⁵⁸ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ¹⁵⁹ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ¹⁶⁰ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:34]  ¹⁶¹ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ¹⁶² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ¹⁶³ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ¹⁶⁴ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[24:10]  ¹⁶⁵ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ¹⁶⁶ sn On Joanna see Luke 8:1-3.

[24:29]  ¹⁶⁷ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ¹⁶⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:46]  ¹⁶⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ¹⁷⁰ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.