Lukas 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ¹ 

Lukas 2:1

The Census and the Birth of Jesus

2:1 Now ²  in those days a decree ³  went out from Caesar ⁴  Augustus ⁵  to register ⁶  all the empire ⁷  for taxes.

Lukas 2:29

2:29 “Now, according to your word, ⁸  Sovereign Lord, ⁹  permit ¹⁰  your servant ¹¹  to depart ¹²  in peace.

Lukas 3:6

3:6 and all humanity ¹³  will see the salvation of God.’” ¹⁴ 

Lukas 4:5

4:5 Then ¹⁵  the devil ¹⁶  led him up ¹⁷  to a high place ¹⁸  and showed him in a flash all the kingdoms of the world.

Lukas 4:43

4:43 But Jesus ¹⁹  said to them, “I must ²⁰  proclaim the good news of the kingdom ²¹  of God to the other towns ²²  too, for that is what I was sent ²³  to do.” ²⁴ 

Lukas 5:23-24

5:23 Which is easier, ²⁵  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know ²⁶  that the Son of Man ²⁷  has authority on earth to forgive sins” – he said to the paralyzed man ²⁸  – “I tell you, stand up, take your stretcher ²⁹  and go home.” ³⁰ 

Lukas 6:24

6:24 “But woe ³¹  to you who are rich, for you have received ³²  your comfort ³³  already.

Lukas 7:28

7:28 I tell you, among those born of women no one is greater ³⁴  than John. ³⁵  Yet the one who is least ³⁶  in the kingdom of God ³⁷  is greater than he is.”

Lukas 8:14

8:14 As for the seed that ³⁸  fell among thorns, these are the ones who hear, but ³⁹  as they go on their way they are choked ⁴⁰  by the worries and riches and pleasures of life, ⁴¹  and their fruit does not mature. ⁴² 

Lukas 9:25

9:25 For what does it benefit a person ⁴³  if he gains the whole world but loses or forfeits himself?

Lukas 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ⁴⁴  have nests, but the Son of Man has no place to lay his head.” ⁴⁵ 

Lukas 9:60

9:60 But Jesus ⁴⁶  said to him, “Let the dead bury their own dead, ⁴⁷  but as for you, go and proclaim the kingdom of God.” ⁴⁸ 

Lukas 10:15

10:15 And you, Capernaum, ⁴⁹  will you be exalted to heaven? ⁵⁰  No, you will be thrown down to Hades! ⁵¹ 

Lukas 11:50

11:50 so that this generation may be held accountable ⁵²  for the blood of all the prophets that has been shed since the beginning ⁵³  of the world, ⁵⁴ 

Lukas 12:21

12:21 So it is with the one who stores up riches for himself, ⁵⁵  but is not rich toward God.”

Lukas 12:30

12:30 For all the nations of the world pursue ⁵⁶  these things, and your Father knows that you need them.

Lukas 12:49

Not Peace, but Division

12:49 “I have come ⁵⁷  to bring ⁵⁸  fire on the earth – and how I wish it were already kindled!

Lukas 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ⁵⁹ 

Lukas 13:28-29

13:28 There will be weeping and gnashing of teeth ⁶⁰  when you see Abraham, Isaac, Jacob, ⁶¹  and all the prophets in the kingdom of God ⁶²  but you yourselves thrown out. ⁶³  13:29 Then ⁶⁴  people ⁶⁵  will come from east and west, and from north and south, and take their places at the banquet table ⁶⁶  in the kingdom of God. ⁶⁷ 

Lukas 16:8-9

16:8 The ⁶⁸  master commended the dishonest ⁶⁹  manager because he acted shrewdly. ⁷⁰  For the people ⁷¹  of this world are more shrewd in dealing with their contemporaries ⁷²  than the people ⁷³  of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁷⁴  so that when it runs out you will be welcomed ⁷⁵  into the eternal homes. ⁷⁶ 

Lukas 16:11

16:11 If then you haven’t been trustworthy ⁷⁷  in handling worldly wealth, ⁷⁸  who will entrust you with the true riches? ⁷⁹ 

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ⁸⁰  the one and love the other, or he will be devoted to the one and despise ⁸¹  the other. You cannot serve God and money.” ⁸² 

Lukas 16:23

16:23 And in hell, ⁸³  as he was in torment, ⁸⁴  he looked up ⁸⁵  and saw Abraham far off with Lazarus at his side. ⁸⁶ 

Lukas 17:28

17:28 Likewise, just as it was ⁸⁷  in the days of Lot, people ⁸⁸  were eating, drinking, buying, selling, planting, building;

Lukas 18:25

18:25 In fact, it is easier for a camel to go through the eye of a needle ⁸⁹  than for a rich person to enter the kingdom of God.”

Lukas 18:30

18:30 who will not receive many times more ⁹⁰  in this age ⁹¹  – and in the age to come, eternal life.” ⁹² 

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ⁹³  proceeded to tell a parable, because he was near to Jerusalem, ⁹⁴  and because they thought ⁹⁵  that the kingdom of God ⁹⁶  was going to ⁹⁷  appear immediately.

Lukas 20:34-35

20:34 So ⁹⁸  Jesus said to them, “The people of this age ⁹⁹  marry and are given in marriage. 20:35 But those who are regarded as worthy to share in ¹⁰⁰  that age and in the resurrection from the dead neither marry nor are given in marriage. ¹⁰¹ 

Lukas 21:9

21:9 And when you hear of wars and rebellions, ¹⁰²  do not be afraid. ¹⁰³  For these things must happen first, but the end will not come at once.” ¹⁰⁴ 

Lukas 21:22-24

21:22 because these are days of vengeance, ¹⁰⁵  to fulfill ¹⁰⁶  all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ¹⁰⁷  on the earth and wrath against this people. 21:24 They ¹⁰⁸  will fall by the edge ¹⁰⁹  of the sword and be led away as captives ¹¹⁰  among all nations. Jerusalem ¹¹¹  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ¹¹² 

Lukas 21:26

21:26 People will be fainting from fear ¹¹³  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ¹¹⁴ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ¹¹⁵  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ¹¹⁶ 

Lukas 22:16

22:16 For I tell you, I will not eat it again ¹¹⁷  until it is fulfilled ¹¹⁸  in the kingdom of God.” ¹¹⁹ 

Lukas 22:25

22:25 So ¹²⁰  Jesus ¹²¹  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ¹²² 

Lukas 22:27

22:27 For who is greater, the one who is seated at the table, ¹²³  or the one who serves? Is it not ¹²⁴  the one who is seated at the table? But I am among you as one ¹²⁵  who serves.

Lukas 24:47

24:47 and repentance ¹²⁶  for the forgiveness of sins would be proclaimed ¹²⁷  in his name to all nations, ¹²⁸  beginning from Jerusalem. ¹²⁹ 

[1:70]  ¹ tn Grk “from the ages,” “from eternity.”

[2:1]  ² tn Grk “Now it happened that.” 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.

[2:1]  ³ sn This decree was a formal decree from the Roman Senate.

[2:1]  ⁴ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ⁵ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ⁶ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.

[2:1]  ⁷ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:29]  ⁸ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ⁹ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ¹⁰ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ¹¹ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[2:29]  ¹² tn Grk “now release your servant.”

[3:6]  ¹³ tn Grk “all flesh.”

[3:6]  ¹⁴ sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[4:5]  ¹⁵ 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]  ¹⁶ tn Grk “he.”

[4:5]  ¹⁷ 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]  ¹⁸ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:43]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ²⁰ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ²¹ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ²² tn Or “cities.”

[4:43]  ²³ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ²⁴ tn Grk “because for this purpose I was sent.”

[5:23]  ²⁵ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[5:24]  ²⁶ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ²⁷ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ²⁸ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ²⁹ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ³⁰ tn Grk “to your house.”

[6:24]  ³¹ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ³² sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ³³ tn Grk “your consolation.”

[7:28]  ³⁴ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ³⁵ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ³⁶ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ³⁷ sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[8:14]  ³⁸ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ⁴⁰ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ⁴¹ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ⁴² tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[9:25]  ⁴³ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[9:58]  ⁴⁴ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ⁴⁵ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[9:60]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁴⁷ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ⁴⁸ 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.

[10:15]  ⁴⁹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[10:15]  map For location see Map1 D2; Map2 C3; Map3 B2.

[10:15]  ⁵⁰ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ⁵¹ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[11:50]  ⁵² tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ⁵³ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ⁵⁴ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[12:21]  ⁵⁵ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[12:30]  ⁵⁶ tn Grk “seek.”

[12:49]  ⁵⁷ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ⁵⁸ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:51]  ⁵⁹ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[13:28]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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.

[13:29]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ⁶⁵ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ⁶⁶ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ⁶⁷ 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.

[16:8]  ⁶⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn Grk “sons” (an idiom).

[16:8]  ⁷² tn Grk “with their own generation.”

[16:8]  ⁷³ 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.

[16:9]  ⁷⁴ tn Grk “unrighteous mammon.” Mammon is 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. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ⁷⁵ sn The passive refers to the welcome of heaven.

[16:9]  ⁷⁶ tn Grk “eternal tents” (as dwelling places).

[16:11]  ⁷⁷ tn Or “faithful.”

[16:11]  ⁷⁸ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ⁷⁹ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:13]  ⁸⁰ 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]  ⁸¹ tn Or “and treat [the other] with contempt.”

[16:13]  ⁸² 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.

[16:23]  ⁸³ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ⁸⁴ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ⁸⁵ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ⁸⁶ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[17:28]  ⁸⁷ tn Or “as it happened.”

[17:28]  ⁸⁸ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[18:25]  ⁸⁹ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[18:30]  ⁹⁰ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ⁹¹ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ⁹² sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[19:11]  ⁹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ⁹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ⁹⁵ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ⁹⁶ 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]  ⁹⁷ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[20:34]  ⁹⁸ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

[20:34]  ⁹⁹ tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

[20:35]  ¹⁰⁰ tn Grk “to attain to.”

[20:35]  ¹⁰¹ sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.

[21:9]  ¹⁰² tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ¹⁰³ tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

[21:9]  ¹⁰⁴ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

[21:22]  ¹⁰⁵ tn Or “of punishment.” This is a time of judgment.

[21:22]  ¹⁰⁶ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[21:23]  ¹⁰⁷ sn Great distress means that this is a period of great judgment.

[21:24]  ¹⁰⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹⁰⁹ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ¹¹⁰ 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]  ¹¹¹ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹¹² sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[21:26]  ¹¹³ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

[21:26]  ¹¹⁴ sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[21:34]  ¹¹⁵ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ¹¹⁶ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[22:16]  ¹¹⁷ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ¹¹⁸ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ¹¹⁹ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:25]  ¹²⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ¹²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ¹²² sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[22:27]  ¹²³ tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:27]  ¹²⁴ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ¹²⁵ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[24:47]  ¹²⁶ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹²⁷ tn Or “preached,” “announced.”

[24:47]  ¹²⁸ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ¹²⁹ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.