Lukas 1:20

1:20 And now, ¹  because you did not believe my words, which will be fulfilled in their time, ²  you will be silent, unable to speak, ³  until the day these things take place.”

Lukas 4:22

4:22 All ⁴  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ⁵  said, “Isn’t this ⁶  Joseph’s son?”

Lukas 5:23

5:23 Which is easier, ⁷  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 6:4

6:4 how he entered the house of God, took ⁸  and ate the sacred bread, ⁹  which is not lawful ¹⁰  for any to eat but the priests alone, and ¹¹  gave it to his companions?” ¹² 

Lukas 7:25

7:25 What ¹³  did you go out to see? A man dressed in fancy ¹⁴  clothes? ¹⁵  Look, those who wear fancy clothes and live in luxury ¹⁶  are in kings’ courts! ¹⁷ 

Lukas 7:29

7:29 (Now ¹⁸  all the people who heard this, even the tax collectors, ¹⁹  acknowledged ²⁰  God’s justice, because they had been baptized ²¹  with John’s baptism.

Lukas 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ²²  but the one who is forgiven little loves little.”

Lukas 9:41

9:41 Jesus answered, ²³  “You ²⁴  unbelieving ²⁵  and perverse generation! How much longer ²⁶  must I be with you and endure ²⁷  you? ²⁸  Bring your son here.”

Lukas 10:19

10:19 Look, I have given you authority to tread ²⁹  on snakes and scorpions ³⁰  and on the full force of the enemy, ³¹  and nothing will ³²  hurt you.

Lukas 11:27

11:27 As ³³  he said these things, a woman in the crowd spoke out ³⁴  to him, “Blessed is the womb ³⁵  that bore you and the breasts at which you nursed!” ³⁶ 

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ³⁷  your whole body is full of light, but when it is diseased, ³⁸  your body is full of darkness.

Lukas 12:15

12:15 Then ³⁹  he said to them, “Watch out and guard yourself from ⁴⁰  all types of greed, ⁴¹  because one’s life does not consist in the abundance of his possessions.”

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ⁴²  and loses ⁴³  one of them, ⁴⁴  does not light a lamp, sweep ⁴⁵  the house, and search thoroughly until she finds it?

Lukas 16:28

16:28 (for I have five brothers) to warn ⁴⁶  them so that they don’t come ⁴⁷  into this place of torment.’

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ⁴⁸  but from the one who does not have, even what he has will be taken away. ⁴⁹ 

Lukas 22:67

22:67 and said, “If ⁵⁰  you are the Christ, ⁵¹  tell us.” But he said to them, “If ⁵²  I tell you, you will not ⁵³  believe,

[1:20]  ¹ tn Grk “behold.”

[1:20]  ² sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[4:22]  ⁴ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁵ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁶ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[5:23]  ⁷ 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.

[6:4]  ⁸ tn Grk “and took.”

[6:4]  ⁹ tn Grk “the bread of presentation.”

[6:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

[6:4]  ¹⁰ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ¹¹ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ¹² tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:4]  sn See 1 Sam 21:1-6.

[7:25]  ¹³ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ¹⁴ tn Or “soft”; see L&N 79.100.

[7:25]  ¹⁵ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ¹⁶ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ¹⁷ tn Or “palaces.”

[7:29]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ¹⁹ sn See the note on tax collectors in 3:12.

[7:29]  ²⁰ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ²¹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:47]  ²² tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:47]  sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

[9:41]  ²³ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ²⁴ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ²⁵ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ²⁶ tn Grk “how long.”

[9:41]  ²⁷ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ²⁸ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[10:19]  ²⁹ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ³⁰ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ³¹ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ³² tn This is an emphatic double negative in the Greek text.

[11:27]  ³³ tn Grk “And it happened that as.” 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 δέ (de) has not been translated.

[11:27]  ³⁴ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ³⁵ tn For this term see L&N 8.69.

[11:27]  ³⁶ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:34]  ³⁷ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ³⁸ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[12:15]  ³⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ⁴⁰ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ⁴¹ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[15:8]  ⁴² sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁴³ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁴⁴ tn Grk “one coin.”

[15:8]  ⁴⁵ tn Grk “and sweep,” 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.

[16:28]  ⁴⁶ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ⁴⁷ tn Grk “lest they also come.”

[19:26]  ⁴⁸ tn Grk “to everyone who has, he will be given more.”

[19:26]  sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

[19:26]  ⁴⁹ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[22:67]  ⁵⁰ tn This is a first class condition in the Greek text.

[22:67]  ⁵¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[22:67]  ⁵² tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ⁵³ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).