Lukas 1:80

1:80 And the child kept growing ¹  and becoming strong ²  in spirit, and he was in the wilderness ³  until the day he was revealed ⁴  to Israel.

Lukas 2:20

2:20 So ⁵  the shepherds returned, glorifying and praising ⁶  God for all they had heard and seen; everything was just as they had been told. ⁷ 

Lukas 2:49

2:49 But ⁸  he replied, ⁹  “Why were you looking for me? ¹⁰  Didn’t you know that I must be in my Father’s house?” ¹¹ 

Lukas 3:9

3:9 Even now the ax is laid at the root of the trees, ¹²  and every tree that does not produce good fruit will be ¹³  cut down and thrown into the fire.”

Lukas 4:43

4:43 But Jesus ¹⁴  said to them, “I must ¹⁵  proclaim the good news of the kingdom ¹⁶  of God to the other towns ¹⁷  too, for that is what I was sent ¹⁸  to do.” ¹⁹ 

Lukas 5:4

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ²⁰  your nets for a catch.”

Lukas 5:22

5:22 When Jesus perceived ²¹  their hostile thoughts, ²²  he said to them, ²³  “Why are you raising objections ²⁴  within yourselves?

Lukas 5:30-31

5:30 But ²⁵  the Pharisees ²⁶  and their experts in the law ²⁷  complained ²⁸  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ²⁹  5:31 Jesus ³⁰  answered them, “Those who are well don’t need a physician, but those who are sick do. ³¹ 

Lukas 5:34

5:34 So ³²  Jesus said to them, “You cannot make the wedding guests ³³  fast while the bridegroom ³⁴  is with them, can you? ³⁵ 

Lukas 6:3

6:3 Jesus ³⁶  answered them, ³⁷  “Haven’t you read what David did when he and his companions were hungry –

Lukas 6:9

6:9 Then ³⁸  Jesus said to them, “I ask you, ³⁹  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Lukas 6:47

6:47 “Everyone who comes to me and listens to my words and puts them into practice ⁴⁰  – I will show you what he is like:

Lukas 7:3-4

7:3 When the centurion ⁴¹  heard ⁴²  about Jesus, he sent some Jewish elders ⁴³  to him, asking him to come ⁴⁴  and heal his slave. 7:4 When ⁴⁵  they came ⁴⁶  to Jesus, they urged ⁴⁷  him earnestly, ⁴⁸  “He is worthy ⁴⁹  to have you do this for him,

Lukas 7:24

7:24 When ⁵⁰  John’s messengers had gone, Jesus ⁵¹  began to speak to the crowds about John: “What did you go out into the wilderness ⁵²  to see? A reed shaken by the wind? ⁵³ 

Lukas 7:40

7:40 So ⁵⁴  Jesus answered him, ⁵⁵  “Simon, I have something to say to you.” He replied, ⁵⁶  “Say it, Teacher.”

Lukas 8:19

Jesus’ True Family

8:19 Now Jesus’ ⁵⁷  mother and his brothers ⁵⁸  came to him, but ⁵⁹  they could not get near him because of the crowd.

Lukas 8:21

8:21 But he replied ⁶⁰  to them, “My mother and my brothers are those ⁶¹  who hear the word of God and do it.” ⁶² 

Lukas 9:3

9:3 He ⁶³  said to them, “Take nothing for your ⁶⁴  journey – no staff, ⁶⁵  no bag, ⁶⁶  no bread, no money, and do not take an extra tunic. ⁶⁷ 

Lukas 9:23

A Call to Discipleship

9:23 Then ⁶⁸  he said to them all, ⁶⁹  “If anyone wants to become my follower, ⁷⁰  he must deny ⁷¹  himself, take up his cross daily, ⁷²  and follow me.

Lukas 9:43

9:43 Then ⁷³  they were all astonished at the mighty power ⁷⁴  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ⁷⁵  was amazed at everything Jesus ⁷⁶  was doing, he said to his disciples,

Lukas 9:59

9:59 Jesus ⁷⁷  said to another, “Follow me.” But he replied, ⁷⁸  “Lord, first let me go and bury my father.”

Lukas 10:39

10:39 She ⁷⁹  had a sister named Mary, who sat ⁸⁰  at the Lord’s feet ⁸¹  and listened to what he said.

Lukas 12:47

12:47 That ⁸²  servant who knew his master’s will but did not get ready or do what his master asked ⁸³  will receive a severe beating.

Lukas 14:3

14:3 So ⁸⁴  Jesus asked ⁸⁵  the experts in religious law ⁸⁶  and the Pharisees, “Is it lawful to heal on the Sabbath ⁸⁷  or not?”

Lukas 14:5

14:5 Then ⁸⁸  he said to them, “Which of you, if you have a son ⁸⁹  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 14:23

14:23 So ⁹⁰  the master said to his ⁹¹  slave, ‘Go out to the highways ⁹²  and country roads ⁹³  and urge ⁹⁴  people ⁹⁵  to come in, so that my house will be filled. ⁹⁶ 

Lukas 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ⁹⁷  against heaven ⁹⁸  and against ⁹⁹  you.

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ¹⁰⁰  said to his disciples, “Stumbling blocks are sure to come, but woe ¹⁰¹  to the one through whom they come!

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 ¹⁰²  him.”

Lukas 17:22

The Coming of the Son of Man

17:22 Then ¹⁰³  he said to the disciples, “The days are coming when you will desire to see one of the days ¹⁰⁴  of the Son of Man, and you will not see it.

Lukas 18:3

18:3 There was also a widow ¹⁰⁵  in that city ¹⁰⁶  who kept coming ¹⁰⁷  to him and saying, ‘Give me justice against my adversary.’

Lukas 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ¹⁰⁸  also told this parable to some who were confident that they were righteous and looked down ¹⁰⁹  on everyone else.

Lukas 19:9

19:9 Then ¹¹⁰  Jesus said to him, “Today salvation ¹¹¹  has come to this household, ¹¹²  because he too is a son of Abraham! ¹¹³ 

Lukas 19:13

19:13 And he summoned ten of his slaves, ¹¹⁴  gave them ten minas, ¹¹⁵  and said to them, ‘Do business with these until I come back.’

Lukas 19:29

19:29 Now ¹¹⁶  when he approached Bethphage ¹¹⁷  and Bethany, at the place called the Mount of Olives, ¹¹⁸  he sent two of the disciples,

Lukas 19:35

19:35 Then ¹¹⁹  they brought it to Jesus, threw their cloaks ¹²⁰  on the colt, ¹²¹  and had Jesus get on ¹²²  it.

Lukas 19:42

19:42 saying, “If you had only known on this day, ¹²³  even you, the things that make for peace! ¹²⁴  But now they are hidden ¹²⁵  from your eyes.

Lukas 20:5

20:5 So ¹²⁶  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Lukas 20:9-10

The Parable of the Tenants

20:9 Then ¹²⁷  he began to tell the people this parable: “A man ¹²⁸  planted a vineyard, ¹²⁹  leased it to tenant farmers, ¹³⁰  and went on a journey for a long time. 20:10 When harvest time came, he sent a slave ¹³¹  to the tenants so that they would give ¹³²  him his portion of the crop. ¹³³  However, the tenants beat his slave ¹³⁴  and sent him away empty-handed.

Lukas 20:14

20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’

Lukas 22:23

22:23 So ¹³⁵  they began to question one another as to which of them it could possibly be who would do this.

Lukas 22:52

22:52 Then ¹³⁶  Jesus said to the chief priests, the officers of the temple guard, ¹³⁷  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ¹³⁸ 

Lukas 22:56

22:56 Then a slave girl, ¹³⁹  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 22:70

22:70 So ¹⁴⁰  they all said, “Are you the Son of God, ¹⁴¹  then?” He answered ¹⁴²  them, “You say ¹⁴³  that I am.”

Lukas 23:7

23:7 When ¹⁴⁴  he learned that he was from Herod’s jurisdiction, ¹⁴⁵  he sent him over to Herod, ¹⁴⁶  who also happened to be in Jerusalem ¹⁴⁷  at that time.

Lukas 23:12

23:12 That very day Herod and Pilate became friends with each other, ¹⁴⁸  for prior to this they had been enemies. ¹⁴⁹ 

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ¹⁵⁰  of no crime deserving death. ¹⁵¹  I will therefore flog ¹⁵²  him and release him.”

Lukas 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ¹⁵³  do not weep for me, but weep for yourselves ¹⁵⁴  and for your children.

Lukas 24:5

24:5 The ¹⁵⁵  women ¹⁵⁶  were terribly frightened ¹⁵⁷  and bowed ¹⁵⁸  their faces to the ground, but the men said to them, “Why do you look for the living ¹⁵⁹  among the dead?

Lukas 24:10

24:10 Now it was Mary Magdalene, ¹⁶⁰  Joanna, ¹⁶¹  Mary the mother of James, and the other women with them who told these things to the apostles.

Lukas 24:25

24:25 So ¹⁶²  he said to them, “You ¹⁶³  foolish people ¹⁶⁴  – how slow of heart ¹⁶⁵  to believe ¹⁶⁶  all that the prophets have spoken!

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 24:32

24:32 They ¹⁶⁹  said to each other, “Didn’t ¹⁷⁰  our hearts ¹⁷¹  burn within us ¹⁷²  while he was speaking with us on the road, while he was explaining ¹⁷³  the scriptures to us?”

[1:80]  ¹ tn This verb is imperfect.

[1:80]  ² tn This verb is also imperfect.

[1:80]  ³ tn Or “desert.”

[1:80]  ⁴ tn Grk “until the day of his revealing.”

[2:20]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ⁶ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ⁷ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:20]  sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

[2:49]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ⁹ tn Grk “he said to them.”

[2:49]  ¹⁰ tn Grk “Why is it that you were looking for me?”

[2:49]  ¹¹ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[3:9]  ¹² 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]  ¹³ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[4:43]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ¹⁵ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ¹⁶ 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]  ¹⁷ tn Or “cities.”

[4:43]  ¹⁸ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ¹⁹ tn Grk “because for this purpose I was sent.”

[5:4]  ²⁰ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:22]  ²¹ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ²² tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ²³ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ²⁴ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:30]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ²⁶ sn See the note on Pharisees in 5:17.

[5:30]  ²⁷ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ²⁸ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ²⁹ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[5:31]  ³⁰ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ³¹ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[5:34]  ³² tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ³³ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ³⁴ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ³⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[6:3]  ³⁶ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ³⁷ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:9]  ³⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ³⁹ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:47]  ⁴⁰ tn Grk “and does them.”

[7:3]  ⁴¹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ⁴² tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ⁴³ 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]  ⁴⁴ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:4]  ⁴⁵ tn Here δέ (de) has not been translated.

[7:4]  ⁴⁶ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ⁴⁷ tn Or “implored.”

[7:4]  ⁴⁸ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ⁴⁹ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:24]  ⁵⁰ tn Here δέ (de) has not been translated.

[7:24]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁵² tn Or “desert.”

[7:24]  ⁵³ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:40]  ⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ⁵⁵ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

[7:40]  ⁵⁶ tn Grk “he said.”

[8:19]  ⁵⁷ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ⁵⁸ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ⁵⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:21]  ⁶⁰ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ⁶¹ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ⁶² sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[9:3]  ⁶³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁶⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ⁶⁵ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ⁶⁶ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ⁶⁷ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:23]  ⁶⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ⁶⁹ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ⁷⁰ tn Grk “to come after me.”

[9:23]  ⁷¹ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ⁷² sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:43]  ⁷³ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ⁷⁴ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ⁷⁵ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ⁷⁶ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:43]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

[9:59]  ⁷⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ⁷⁸ tn Grk “said.”

[10:39]  ⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ⁸⁰ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ⁸¹ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[12:47]  ⁸² tn Here δέ (de) has not been translated.

[12:47]  ⁸³ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[14:3]  ⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ⁸⁵ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ⁸⁶ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ⁸⁷ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[14:5]  ⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ⁸⁹ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:23]  ⁹⁰ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ⁹¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ⁹² sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ⁹³ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ⁹⁴ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ⁹⁵ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ⁹⁶ sn So that my house will be filled. God will bless many people.

[15:18]  ⁹⁷ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ⁹⁸ sn The phrase against heaven is a circumlocution for God.

[15:18]  ⁹⁹ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[17:1]  ¹⁰⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ¹⁰¹ sn See Luke 6:24-26.

[17:4]  ¹⁰² 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.

[17:22]  ¹⁰³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ¹⁰⁴ 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]  ¹⁰⁵ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ¹⁰⁶ tn Or “town.”

[18:3]  ¹⁰⁷ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:9]  ¹⁰⁸ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ¹⁰⁹ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[19:9]  ¹¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ¹¹¹ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ¹¹² sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ¹¹³ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:13]  ¹¹⁴ tn See the note on the word “slave” in 7:2.

[19:13]  ¹¹⁵ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[19:29]  ¹¹⁶ tn Grk “And it happened that when.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ¹¹⁷ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ¹¹⁸ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[19:29]  sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[19:35]  ¹¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ¹²⁰ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ¹²¹ sn See Zech 9:9.

[19:35]  ¹²² tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[19:42]  ¹²³ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ¹²⁴ 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]  ¹²⁵ 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).

[20:5]  ¹²⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[20:9]  ¹²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ¹²⁸ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ¹²⁹ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ¹³⁰ sn The leasing of land to tenant farmers was common in this period.

[20:10]  ¹³¹ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ¹³² tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ¹³³ tn Grk “from the fruit of the vineyard.”

[20:10]  ¹³⁴ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:10]  sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

[22:23]  ¹³⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

[22:52]  ¹³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ¹³⁷ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ¹³⁸ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[22:56]  ¹³⁹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:70]  ¹⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ¹⁴¹ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ¹⁴² tn Grk “He said to them.”

[22:70]  ¹⁴³ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[23:7]  ¹⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ¹⁴⁵ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ¹⁴⁶ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ¹⁴⁷ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:12]  ¹⁴⁸ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ¹⁴⁹ tn Grk “at enmity with each other.”

[23:22]  ¹⁵⁰ tn Grk “no cause of death I found in him.”

[23:22]  ¹⁵¹ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ¹⁵² tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:28]  ¹⁵³ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:28]  ¹⁵⁴ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

[24:5]  ¹⁵⁵ tn Here δέ (de) has not been translated.

[24:5]  ¹⁵⁶ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ¹⁵⁷ tn Or “They were extremely afraid.”

[24:5]  ¹⁵⁸ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ¹⁵⁹ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:10]  ¹⁶⁰ 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]  ¹⁶¹ sn On Joanna see Luke 8:1-3.

[24:25]  ¹⁶² tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ¹⁶³ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹⁶⁴ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹⁶⁵ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ¹⁶⁶ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[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.

[24:32]  ¹⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ¹⁷⁰ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ¹⁷¹ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ¹⁷² tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

[24:32]  ¹⁷³ tn Grk “opening” (cf. Acts 17:3).