Lukas 1:11

1:11 An ¹  angel of the Lord, ²  standing on the right side of the altar of incense, appeared ³  to him.

Lukas 1:57

The Birth of John

1:57 Now the time came ⁴  for Elizabeth to have her baby, ⁵  and she gave birth to a son.

Lukas 1:62

1:62 So ⁶  they made signs to the baby’s ⁷  father, ⁸  inquiring what he wanted to name his son. ⁹ 

Lukas 2:47

2:47 And all who heard Jesus ¹⁰  were astonished ¹¹  at his understanding and his answers.

Lukas 3:12-13

3:12 Tax collectors ¹²  also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more ¹³  than you are required to.” ¹⁴ 

Lukas 5:6

5:6 When ¹⁵  they had done this, they caught so many fish that their nets started to tear. ¹⁶ 

Lukas 5:16

5:16 Yet Jesus himself ¹⁷  frequently withdrew ¹⁸  to the wilderness ¹⁹  and prayed.

Lukas 6:46

6:46 “Why ²⁰  do you call me ‘Lord, Lord,’ ²¹  and don’t do what I tell you? ²² 

Lukas 8:9

8:9 Then ²³  his disciples asked him what this parable meant. ²⁴ 

Lukas 8:11

8:11 “Now the parable means ²⁵  this: The seed is the word of God.

Lukas 8:36

8:36 Those ²⁶  who had seen it told them how the man who had been demon-possessed had been healed. ²⁷ 

Lukas 8:54

8:54 But Jesus ²⁸  gently took her by the hand and said, ²⁹  “Child, get up.”

Lukas 9:6

9:6 Then ³⁰  they departed and went throughout ³¹  the villages, proclaiming the good news ³²  and healing people everywhere.

Lukas 9:21

9:21 But he forcefully commanded ³³  them not to tell this to anyone, ³⁴ 

Lukas 9:46

Concerning the Greatest

9:46 Now an argument started among the disciples ³⁵  as to which of them might be ³⁶  the greatest.

Lukas 10:18

10:18 So ³⁷  he said to them, “I saw ³⁸  Satan fall ³⁹  like lightning ⁴⁰  from heaven.

Lukas 10:26

10:26 He said to him, “What is written in the law? How do you understand it?” ⁴¹ 

Lukas 10:28

10:28 Jesus ⁴²  said to him, “You have answered correctly; ⁴³  do this, and you will live.”

Lukas 10:32-33

10:32 So too a Levite, when he came up to ⁴⁴  the place and saw him, ⁴⁵  passed by on the other side. 10:33 But ⁴⁶  a Samaritan ⁴⁷  who was traveling ⁴⁸  came to where the injured man ⁴⁹  was, and when he saw him, he felt compassion for him. ⁵⁰ 

Lukas 11:16

11:16 Others, to test ⁵¹  him, ⁵²  began asking for ⁵³  a sign ⁵⁴  from heaven.

Lukas 11:38

11:38 The ⁵⁵  Pharisee was astonished when he saw that Jesus ⁵⁶  did not first wash his hands ⁵⁷  before the meal.

Lukas 12:9

12:9 But the one who denies me before men will be denied before God’s angels.

Lukas 12:16

12:16 He then ⁵⁸  told them a parable: ⁵⁹  “The land of a certain rich man produced ⁶⁰  an abundant crop,

Lukas 12:25

12:25 And which of you by worrying ⁶¹  can add an hour to his life? ⁶² 

Lukas 12:50

12:50 I have a baptism ⁶³  to undergo, ⁶⁴  and how distressed I am until it is finished!

Lukas 12:57

Clear the Debts

12:57 “And ⁶⁵  why don’t you judge for yourselves what is right?

Lukas 13:9-10

13:9 Then if ⁶⁶  it bears fruit next year, ⁶⁷  very well, ⁶⁸  but if ⁶⁹  not, you can cut it down.’”

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ⁷⁰  on the Sabbath,

Lukas 14:4

14:4 But they remained silent. So ⁷¹  Jesus ⁷²  took hold of the man, ⁷³  healed him, and sent him away. ⁷⁴ 

Lukas 14:25

Counting the Cost

14:25 Now large crowds ⁷⁵  were accompanying Jesus, ⁷⁶  and turning to them he said,

Lukas 14:32

14:32 If he cannot succeed, ⁷⁷  he will send a representative ⁷⁸  while the other is still a long way off and ask for terms of peace. ⁷⁹ 

Lukas 14:34

14:34 “Salt ⁸⁰  is good, but if salt loses its flavor, ⁸¹  how can its flavor be restored?

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ⁸²  and sinners were coming ⁸³  to hear him.

Lukas 15:3

15:3 So ⁸⁴  Jesus ⁸⁵  told them ⁸⁶  this parable: ⁸⁷ 

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ⁸⁸  (who loved money) heard all this and ridiculed ⁸⁹  him.

Lukas 16:20

16:20 But at his gate lay ⁹⁰  a poor man named Lazarus ⁹¹  whose body was covered with sores, ⁹² 

Lukas 16:29

16:29 But Abraham said, ⁹³  ‘They have Moses and the prophets; they must respond to ⁹⁴  them.’

Lukas 17:25

17:25 But first he must ⁹⁵  suffer many things and be rejected by this generation.

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ⁹⁶  Jesus ⁹⁷  told them a parable to show them they should always ⁹⁸  pray and not lose heart. ⁹⁹ 

Lukas 18:6

18:6 And the Lord said, “Listen to what the unrighteous judge says! ¹⁰⁰ 

Lukas 18:21

18:21 The man ¹⁰¹  replied, “I have wholeheartedly obeyed ¹⁰²  all these laws ¹⁰³  since my youth.” ¹⁰⁴ 

Lukas 18:23

18:23 But when the man ¹⁰⁵  heard this he became very sad, ¹⁰⁶  for he was extremely wealthy.

Lukas 18:26-27

18:26 Those who heard this said, “Then ¹⁰⁷  who can be saved?” ¹⁰⁸  18:27 He replied, “What is impossible ¹⁰⁹  for mere humans ¹¹⁰  is possible for God.”

Lukas 18:36-37

18:36 When he heard a crowd going by, he asked what was going on. 18:37 They ¹¹¹  told him, “Jesus the Nazarene is passing by.”

Lukas 18:41

18:41 “What do you want me to do for you?” He replied, ¹¹²  “Lord, let me see again.” ¹¹³ 

Lukas 19:19

19:19 So ¹¹⁴  the king ¹¹⁵  said to him, ‘And you are to be over five cities.’

Lukas 19:32

19:32 So those who were sent ahead found ¹¹⁶  it exactly ¹¹⁷  as he had told them.

Lukas 19:34

19:34 They replied, “The Lord needs it.”

Lukas 19:36

19:36 As ¹¹⁸  he rode along, they ¹¹⁹  spread their cloaks on the road.

Lukas 20:12

20:12 So ¹²⁰  he sent still a third. They even wounded this one, and threw him out.

Lukas 20:23

20:23 But Jesus ¹²¹  perceived their deceit ¹²²  and said to them,

Lukas 20:38-39

20:38 Now he is not God of the dead, but of the living, ¹²³  for all live before him.” ¹²⁴  20:39 Then ¹²⁵  some of the experts in the law ¹²⁶  answered, “Teacher, you have spoken well!” ¹²⁷ 

Lukas 20:41

The Messiah: David’s Son and Lord

20:41 But ¹²⁸  he said to them, “How is it that they say that the Christ ¹²⁹  is David’s son? ¹³⁰ 

Lukas 20:45

Jesus Warns the Disciples against Pride

20:45 As ¹³¹  all the people were listening, Jesus ¹³²  said to his disciples,

Lukas 21:1-2

The Widow’s Offering

21:1 Jesus ¹³³  looked up ¹³⁴  and saw the rich putting their gifts into the offering box. ¹³⁵  21:2 He also saw a poor widow put in two small copper coins. ¹³⁶ 

Lukas 22:1

Judas’ Decision to Betray Jesus

22:1 Now the Feast of Unleavened Bread, ¹³⁷  which is called the Passover, was approaching.

Lukas 22:7

The Passover

22:7 Then the day for the feast ¹³⁸  of Unleavened Bread came, on which the Passover lamb had to be sacrificed. ¹³⁹ 

Lukas 22:9

22:9 They ¹⁴⁰  said to him, “Where do you want us to prepare ¹⁴¹  it?”

Lukas 22:13

22:13 So ¹⁴²  they went and found things ¹⁴³  just as he had told them, ¹⁴⁴  and they prepared the Passover.

Lukas 22:24

22:24 A dispute also started ¹⁴⁵  among them over which of them was to be regarded as the greatest. ¹⁴⁶ 

Lukas 22:28

22:28 “You are the ones who have remained ¹⁴⁷  with me in my trials.

Lukas 22:40

22:40 When he came to the place, ¹⁴⁸  he said to them, “Pray that you will not fall into temptation.” ¹⁴⁹ 

Lukas 22:43

22:43 [Then an angel from heaven appeared to him and strengthened him.

Lukas 22:48

22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ¹⁵⁰ 

Lukas 22:57

22:57 But Peter ¹⁵¹  denied it: “Woman, ¹⁵²  I don’t know ¹⁵³  him!”

Lukas 23:6

Jesus Brought Before Herod

23:6 Now when Pilate heard this, he asked whether the man was a Galilean.

Lukas 23:10

23:10 The chief priests and the experts in the law ¹⁵⁴  were there, vehemently accusing him. ¹⁵⁵ 

Lukas 23:13

Jesus Brought Before the Crowd

23:13 Then ¹⁵⁶  Pilate called together the chief priests, the ¹⁵⁷  rulers, and the people,

Lukas 23:20-21

23:20 Pilate addressed them once again because he wanted ¹⁵⁸  to release Jesus. 23:21 But they kept on shouting, ¹⁵⁹  “Crucify, crucify ¹⁶⁰  him!”

Lukas 23:32

23:32 Two other criminals ¹⁶¹  were also led away to be executed with him.

Lukas 23:36

23:36 The soldiers also mocked him, coming up and offering him sour wine, ¹⁶² 

Lukas 23:38

23:38 There was also an inscription ¹⁶³  over him, “This is the king of the Jews.”

Lukas 23:45

23:45 because the sun’s light failed. ¹⁶⁴  The temple curtain ¹⁶⁵  was torn in two.

Lukas 24:2-3

24:2 They ¹⁶⁶  found that the stone had been rolled away from the tomb, ¹⁶⁷  24:3 but when they went in, they did not find the body of the Lord Jesus. ¹⁶⁸ 

Lukas 24:16

24:16 (but their eyes were kept ¹⁶⁹  from recognizing ¹⁷⁰  him). ¹⁷¹ 

Lukas 24:37

24:37 But they were startled and terrified, thinking ¹⁷²  they saw a ghost. ¹⁷³ 

[1:11]  ¹ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ³ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:57]  ⁴ tn Grk “the time was fulfilled.”

[1:57]  ⁵ tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

[1:62]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ⁷ tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ⁸ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

[1:62]  ⁹ tn Grk “what he might wish to call him.”

[2:47]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:47]  ¹¹ sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

[3:12]  ¹² sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[3:13]  ¹³ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[3:13]  ¹⁴ tn Or “than you are ordered to.”

[5:6]  ¹⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ¹⁶ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:16]  ¹⁷ tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ¹⁸ tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ¹⁹ tn Or “desert.”

[6:46]  ²⁰ tn Here δέ (de) has not been translated.

[6:46]  ²¹ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ²² sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[8:9]  ²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ²⁴ tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[8:11]  ²⁵ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

[8:36]  ²⁶ tn Here δέ (de) has not been translated.

[8:36]  ²⁷ tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

[8:54]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ²⁹ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[9:6]  ³⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ³¹ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

[9:6]  ³² tn Or “preaching the gospel.”

[9:6]  sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.

[9:21]  ³³ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ³⁴ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[9:46]  ³⁵ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ³⁶ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[10:18]  ³⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ³⁸ tn This is an imperfect tense verb.

[10:18]  ³⁹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ⁴⁰ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:26]  ⁴¹ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:28]  ⁴² tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ⁴³ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[10:32]  ⁴⁴ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ⁴⁵ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[10:33]  ⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ⁴⁷ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ⁴⁸ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ⁴⁹ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ⁵⁰ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

[11:16]  ⁵¹ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ⁵² tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ⁵³ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ⁵⁴ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:38]  ⁵⁵ tn Here δέ (de) has not been translated.

[11:38]  ⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁵⁷ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:38]  sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

[12:16]  ⁵⁸ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁵⁹ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁶⁰ tn Or “yielded a plentiful harvest.”

[12:25]  ⁶¹ tn Or “by being anxious.”

[12:25]  ⁶² tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[12:50]  ⁶³ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ⁶⁴ tn Grk “to be baptized with.”

[12:57]  ⁶⁵ tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

[13:9]  ⁶⁶ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:9]  ⁶⁷ tn Grk “the coming [season].”

[13:9]  ⁶⁸ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ⁶⁹ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[13:10]  ⁷⁰ sn See the note on synagogues in 4:15.

[14:4]  ⁷¹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ⁷² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ⁷³ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ⁷⁴ tn Or “and let him go.”

[14:25]  ⁷⁵ sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

[14:25]  ⁷⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:32]  ⁷⁷ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ⁷⁸ tn Grk “a messenger.”

[14:32]  ⁷⁹ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[14:34]  ⁸⁰ tn Grk “Now salt…”; here οὖν has not been translated.

[14:34]  sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[14:34]  ⁸¹ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[15:1]  ⁸² sn See the note on tax collectors in 3:12.

[15:1]  ⁸³ tn Grk “were drawing near.”

[15:3]  ⁸⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ⁸⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ⁸⁶ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ⁸⁷ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[16:14]  ⁸⁸ sn See the note on Pharisees in 5:17.

[16:14]  ⁸⁹ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[16:20]  ⁹⁰ tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).

[16:20]  ⁹¹ sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.

[16:20]  ⁹² tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[16:29]  ⁹³ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ⁹⁴ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[17:25]  ⁹⁵ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[18:1]  ⁹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁹⁸ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁹⁹ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:6]  ¹⁰⁰ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[18:21]  ¹⁰¹ tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[18:21]  ¹⁰² tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[18:21]  ¹⁰³ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[18:21]  sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.

[18:21]  ¹⁰⁴ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[18:23]  ¹⁰⁵ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ¹⁰⁶ tn Or “very distressed” (L&N 25.277).

[18:26]  ¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26]  ¹⁰⁸ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[18:27]  ¹⁰⁹ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ¹¹⁰ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[18:37]  ¹¹¹ tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[18:41]  ¹¹² tn Grk “said.”

[18:41]  ¹¹³ tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[19:19]  ¹¹⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ¹¹⁵ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:32]  ¹¹⁶ tn Grk “sent ahead and went and found.”

[19:32]  ¹¹⁷ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[19:36]  ¹¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ¹¹⁹ tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[20:12]  ¹²⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.

[20:23]  ¹²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ¹²² tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).

[20:38]  ¹²³ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[20:38]  ¹²⁴ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[20:39]  ¹²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:39]  ¹²⁶ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:39]  ¹²⁷ sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.

[20:41]  ¹²⁸ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ¹²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  sn See the note on Christ in 2:11.

[20:41]  ¹³⁰ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[20:45]  ¹³¹ tn Here δέ (de) has not been translated.

[20:45]  ¹³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:1]  ¹³³ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ¹³⁴ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ¹³⁵ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

[21:2]  ¹³⁶ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[22:1]  ¹³⁷ sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).

[22:7]  ¹³⁸ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

[22:7]  ¹³⁹ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[22:9]  ¹⁴⁰ tn Here δέ (de) has not been translated.

[22:9]  ¹⁴¹ tn In the Greek text this a deliberative subjunctive.

[22:13]  ¹⁴² tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

[22:13]  ¹⁴³ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:13]  ¹⁴⁴ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[22:24]  ¹⁴⁵ tn Or “happened.”

[22:24]  ¹⁴⁶ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:28]  ¹⁴⁷ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:40]  ¹⁴⁸ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ¹⁴⁹ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[22:48]  ¹⁵⁰ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.

[22:57]  ¹⁵¹ tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

[22:57]  ¹⁵² sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[22:57]  ¹⁵³ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

[23:10]  ¹⁵⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[23:10]  ¹⁵⁵ sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.

[23:13]  ¹⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ¹⁵⁷ tn Grk “and the,” 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.

[23:20]  ¹⁵⁸ sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

[23:21]  ¹⁵⁹ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ¹⁶⁰ tn This double present imperative is emphatic.

[23:21]  sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[23:32]  ¹⁶¹ tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì⁷⁵ א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë^1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.

[23:32]  sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).

[23:36]  ¹⁶² sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[23:38]  ¹⁶³ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[23:45]  ¹⁶⁴ tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì⁷⁵ א B C*^vid L 070 579 2542 pc) as well as several ancient versions. The majority of mss (A C³ [D] W Θ Ψ Ë^1,13 Ï lat sy) have the flatter, less dramatic term, “the sun was darkened” (ἐσκοτίσθη, eskotisqe), a reading that avoids the problem of implying an eclipse (see sn below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.

[23:45]  sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. ἐκλείπω notes that the verb is used in Hellenistic Greek “Of the sun cease to shine.” In MM it is argued that “it seems more than doubtful that in Lk 23⁴⁵ any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.

[23:45]  ¹⁶⁵ tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

[24:2]  ¹⁶⁶ tn Here δέ (de) has not been translated.

[24:2]  ¹⁶⁷ sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.

[24:3]  ¹⁶⁸ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

[24:3]  sn What they found was not what they expected – an empty tomb.

[24:16]  ¹⁶⁹ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ¹⁷⁰ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ¹⁷¹ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:37]  ¹⁷² sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.

[24:37]  ¹⁷³ tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.