Lukas 20:34

20:34 So ¹  Jesus said to them, “The people of this age ²  marry and are given in marriage.

Lukas 9:25

9:25 For what does it benefit a person ³  if he gains the whole world but loses or forfeits himself?

Lukas 11:50

11:50 so that this generation may be held accountable ⁴  for the blood of all the prophets that has been shed since the beginning ⁵  of the world, ⁶ 

Lukas 4:5

4:5 Then ⁷  the devil ⁸  led him up ⁹  to a high place ¹⁰  and showed him in a flash all the kingdoms of the world.

Lukas 2:1

The Census and the Birth of Jesus

2:1 Now ¹¹  in those days a decree ¹²  went out from Caesar ¹³  Augustus ¹⁴  to register ¹⁵  all the empire ¹⁶  for taxes.

Lukas 12:30

12:30 For all the nations of the world pursue ¹⁷  these things, and your Father knows that you need them.

Lukas 16:8

16:8 The ¹⁸  master commended the dishonest ¹⁹  manager because he acted shrewdly. ²⁰  For the people ²¹  of this world are more shrewd in dealing with their contemporaries ²²  than the people ²³  of light.

Lukas 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ²⁴ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ²⁵  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. ²⁶ 

Lukas 8:14

8:14 As for the seed that ²⁷  fell among thorns, these are the ones who hear, but ²⁸  as they go on their way they are choked ²⁹  by the worries and riches and pleasures of life, ³⁰  and their fruit does not mature. ³¹ 

Lukas 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ³² 

Lukas 20:35

20:35 But those who are regarded as worthy to share in ³³  that age and in the resurrection from the dead neither marry nor are given in marriage. ³⁴ 

Lukas 12:49

Not Peace, but Division

12:49 “I have come ³⁵  to bring ³⁶  fire on the earth – and how I wish it were already kindled!

Lukas 18:30

18:30 who will not receive many times more ³⁷  in this age ³⁸  – and in the age to come, eternal life.” ³⁹ 

Lukas 16:11

16:11 If then you haven’t been trustworthy ⁴⁰  in handling worldly wealth, ⁴¹  who will entrust you with the true riches? ⁴² 

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁴³  so that when it runs out you will be welcomed ⁴⁴  into the eternal homes. ⁴⁵ 

Lukas 22:25

22:25 So ⁴⁶  Jesus ⁴⁷  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ⁴⁸ 

Lukas 3:6

3:6 and all humanity ⁴⁹  will see the salvation of God.’” ⁵⁰ 

Lukas 6:24

6:24 “But woe ⁵¹  to you who are rich, for you have received ⁵²  your comfort ⁵³  already.

Lukas 21:22

21:22 because these are days of vengeance, ⁵⁴  to fulfill ⁵⁵  all that is written.

Lukas 5:24

5:24 But so that you may know ⁵⁶  that the Son of Man ⁵⁷  has authority on earth to forgive sins” – he said to the paralyzed man ⁵⁸  – “I tell you, stand up, take your stretcher ⁵⁹  and go home.” ⁶⁰ 

Lukas 21:26

21:26 People will be fainting from fear ⁶¹  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ⁶² 

Lukas 2:29

2:29 “Now, according to your word, ⁶³  Sovereign Lord, ⁶⁴  permit ⁶⁵  your servant ⁶⁶  to depart ⁶⁷  in peace.

Lukas 9:60

9:60 But Jesus ⁶⁸  said to him, “Let the dead bury their own dead, ⁶⁹  but as for you, go and proclaim the kingdom of God.” ⁷⁰ 

Lukas 10:15

10:15 And you, Capernaum, ⁷¹  will you be exalted to heaven? ⁷²  No, you will be thrown down to Hades! ⁷³ 

Lukas 12:21

12:21 So it is with the one who stores up riches for himself, ⁷⁴  but is not rich toward God.”

Lukas 13:29

13:29 Then ⁷⁵  people ⁷⁶  will come from east and west, and from north and south, and take their places at the banquet table ⁷⁷  in the kingdom of God. ⁷⁸ 

Lukas 17:28

17:28 Likewise, just as it was ⁷⁹  in the days of Lot, people ⁸⁰  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 ⁸¹  than for a rich person to enter the kingdom of God.”

Lukas 22:16

22:16 For I tell you, I will not eat it again ⁸²  until it is fulfilled ⁸³  in the kingdom of God.” ⁸⁴ 

Lukas 4:43

4:43 But Jesus ⁸⁵  said to them, “I must ⁸⁶  proclaim the good news of the kingdom ⁸⁷  of God to the other towns ⁸⁸  too, for that is what I was sent ⁸⁹  to do.” ⁹⁰ 

Lukas 5:23

5:23 Which is easier, ⁹¹  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 7:28

7:28 I tell you, among those born of women no one is greater ⁹²  than John. ⁹³  Yet the one who is least ⁹⁴  in the kingdom of God ⁹⁵  is greater than he is.”

Lukas 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ⁹⁶  have nests, but the Son of Man has no place to lay his head.” ⁹⁷ 

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ⁹⁸  when you see Abraham, Isaac, Jacob, ⁹⁹  and all the prophets in the kingdom of God ¹⁰⁰  but you yourselves thrown out. ¹⁰¹ 

Lukas 16:23

16:23 And in hell, ¹⁰²  as he was in torment, ¹⁰³  he looked up ¹⁰⁴  and saw Abraham far off with Lazarus at his side. ¹⁰⁵ 

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ¹⁰⁶  proceeded to tell a parable, because he was near to Jerusalem, ¹⁰⁷  and because they thought ¹⁰⁸  that the kingdom of God ¹⁰⁹  was going to ¹¹⁰  appear immediately.

Lukas 21:9

21:9 And when you hear of wars and rebellions, ¹¹¹  do not be afraid. ¹¹²  For these things must happen first, but the end will not come at once.” ¹¹³ 

Lukas 21:23-24

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 ¹¹⁴  on the earth and wrath against this people. 21:24 They ¹¹⁵  will fall by the edge ¹¹⁶  of the sword and be led away as captives ¹¹⁷  among all nations. Jerusalem ¹¹⁸  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ¹¹⁹ 

Lukas 22:27

22:27 For who is greater, the one who is seated at the table, ¹²⁰  or the one who serves? Is it not ¹²¹  the one who is seated at the table? But I am among you as one ¹²²  who serves.

Lukas 24:47

24:47 and repentance ¹²³  for the forgiveness of sins would be proclaimed ¹²⁴  in his name to all nations, ¹²⁵  beginning from Jerusalem. ¹²⁶ 

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ¹²⁷  the one and love the other, or he will be devoted to the one and despise ¹²⁸  the other. You cannot serve God and money.” ¹²⁹ 

[20:34]  ¹ 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]  ² 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.

[9:25]  ³ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[11:50]  ⁴ 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]  ⁵ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ⁶ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[4:5]  ⁷ 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]  ⁸ tn Grk “he.”

[4:5]  ⁹ 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]  ¹⁰ tn “A high place” is not in the Greek text but has been supplied for clarity.

[2:1]  ¹¹ 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]  ¹² sn This decree was a formal decree from the Roman Senate.

[2:1]  ¹³ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[12:30]  ¹⁷ tn Grk “seek.”

[16:8]  ¹⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “sons” (an idiom).

[16:8]  ²² tn Grk “with their own generation.”

[16:8]  ²³ 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.

[1:70]  ²⁴ tn Grk “from the ages,” “from eternity.”

[21:34]  ²⁵ 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]  ²⁶ 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.

[8:14]  ²⁷ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ²⁹ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ³⁰ 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]  ³¹ 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.

[12:51]  ³² tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[20:35]  ³³ tn Grk “to attain to.”

[20:35]  ³⁴ 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.

[12:49]  ³⁵ 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]  ³⁶ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[18:30]  ³⁷ 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]  ³⁸ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ³⁹ 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).

[16:11]  ⁴⁰ tn Or “faithful.”

[16:11]  ⁴¹ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ⁴² 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.

[16:9]  ⁴³ 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]  ⁴⁴ sn The passive refers to the welcome of heaven.

[16:9]  ⁴⁵ tn Grk “eternal tents” (as dwelling places).

[22:25]  ⁴⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ⁴⁸ 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]).

[3:6]  ⁴⁹ tn Grk “all flesh.”

[3:6]  ⁵⁰ 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).

[6:24]  ⁵¹ 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]  ⁵² 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]  ⁵³ tn Grk “your consolation.”

[21:22]  ⁵⁴ tn Or “of punishment.” This is a time of judgment.

[21:22]  ⁵⁵ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[5:24]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn Grk “to your house.”

[21:26]  ⁶¹ 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]  ⁶² 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.

[2:29]  ⁶³ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ⁶⁴ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ tn Grk “now release your servant.”

[9:60]  ⁶⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ⁷³ 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).

[12:21]  ⁷⁴ 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.

[13:29]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ⁷⁶ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ⁷⁷ 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]  ⁷⁸ 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.

[17:28]  ⁷⁹ tn Or “as it happened.”

[17:28]  ⁸⁰ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[18:25]  ⁸¹ 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.

[22:16]  ⁸² 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]  ⁸³ 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]  ⁸⁴ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[4:43]  ⁸⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁸⁶ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁸⁷ 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]  ⁸⁸ tn Or “cities.”

[4:43]  ⁸⁹ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ⁹⁰ tn Grk “because for this purpose I was sent.”

[5:23]  ⁹¹ 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.

[7:28]  ⁹² 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]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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.

[9:58]  ⁹⁶ 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]  ⁹⁷ 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).

[13:28]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[16:23]  ¹⁰² 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]  ¹⁰³ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹⁰⁴ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ¹⁰⁵ 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.”

[19:11]  ¹⁰⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ¹⁰⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ¹⁰⁸ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ¹⁰⁹ 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]  ¹¹⁰ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[21:9]  ¹¹¹ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ¹¹² 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]  ¹¹³ 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.

[21:23]  ¹¹⁴ sn Great distress means that this is a period of great judgment.

[21:24]  ¹¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹¹⁶ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ¹¹⁷ 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]  ¹¹⁸ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ¹¹⁹ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[22:27]  ¹²⁰ 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]  ¹²¹ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ¹²² 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]  ¹²³ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹²⁴ tn Or “preached,” “announced.”

[24:47]  ¹²⁵ 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]  ¹²⁶ 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.

[16:13]  ¹²⁷ 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]  ¹²⁸ tn Or “and treat [the other] with contempt.”

[16:13]  ¹²⁹ 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.