Lukas 1:32

1:32 He ¹  will be great, ²  and will be called the Son of the Most High, ³  and the Lord God will give him the throne of his father ⁴  David.

Lukas 2:26

2:26 It ⁵  had been revealed ⁶  to him by the Holy Spirit that he would not die ⁷  before ⁸  he had seen the Lord’s Christ. ⁹ 

Lukas 4:3

4:3 The devil said to him, “If ¹⁰  you are the Son of God, command this stone to become bread.” ¹¹ 

Lukas 4:17

4:17 and the scroll of the prophet Isaiah was given to him. He ¹²  unrolled ¹³  the scroll and found the place where it was written,

Lukas 4:20

4:20 Then ¹⁴  he rolled up ¹⁵  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ¹⁶  him.

Lukas 5:1

The Call of the Disciples

5:1 Now ¹⁷  Jesus was standing by the Lake of Gennesaret, ¹⁸  and the crowd was pressing around him ¹⁹  to hear the word of God.

Lukas 5:27

The Call of Levi; Eating with Sinners

5:27 After ²⁰  this, Jesus ²¹  went out and saw a tax collector ²²  named Levi ²³  sitting at the tax booth. ²⁴  “Follow me,” ²⁵  he said to him.

Lukas 5:29

5:29 Then ²⁶  Levi gave a great banquet ²⁷  in his house for Jesus, ²⁸  and there was a large crowd of tax collectors and others sitting ²⁹  at the table with them.

Lukas 6:10

6:10 After ³⁰  looking around ³¹  at them all, he said to the man, ³²  “Stretch out your hand.” The man ³³  did so, and his hand was restored. ³⁴ 

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ³⁵  afterward ³⁶  Jesus ³⁷  went to a town ³⁸  called Nain, and his disciples and a large crowd went with him.

Lukas 7:43

7:43 Simon answered, ³⁹  “I suppose the one who had the bigger debt canceled.” ⁴⁰  Jesus ⁴¹  said to him, “You have judged rightly.”

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ⁴²  afterward ⁴³  he went on through towns ⁴⁴  and villages, preaching and proclaiming the good news ⁴⁵  of the kingdom of God. ⁴⁶  The ⁴⁷  twelve were with him,

Lukas 8:19

Jesus’ True Family

8:19 Now Jesus’ ⁴⁸  mother and his brothers ⁴⁹  came to him, but ⁵⁰  they could not get near him because of the crowd.

Lukas 8:38

8:38 The man from whom the demons had gone out begged to go ⁵¹  with him, but Jesus ⁵²  sent him away, saying,

Lukas 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ⁵³ 

As Jesus was on his way, the crowds pressed ⁵⁴  around him.

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ⁵⁵  the apostles returned, ⁵⁶  they told Jesus ⁵⁷  everything they had done. Then ⁵⁸  he took them with him and they withdrew privately to a town ⁵⁹  called Bethsaida. ⁶⁰ 

Lukas 9:60

9:60 But Jesus ⁶¹  said to him, “Let the dead bury their own dead, ⁶²  but as for you, go and proclaim the kingdom of God.” ⁶³ 

Lukas 10:37

10:37 The expert in religious law ⁶⁴  said, “The one who showed mercy ⁶⁵  to him.” So ⁶⁶  Jesus said to him, “Go and do ⁶⁷  the same.”

Lukas 11:5

11:5 Then ⁶⁸  he said to them, “Suppose one of you ⁶⁹  has a friend, and you go to him ⁷⁰  at midnight and say to him, ‘Friend, lend me three loaves of bread, ⁷¹ 

Lukas 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ⁷²  will not be forgiven. ⁷³ 

Lukas 12:13

The Parable of the Rich Landowner

12:13 Then ⁷⁴  someone from the crowd said to him, “Teacher, tell ⁷⁵  my brother to divide the inheritance with me.”

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ⁷⁶  will be demanded back from ⁷⁷  you, but who will get what you have prepared for yourself?’ ⁷⁸ 

Lukas 12:36

12:36 be like people ⁷⁹  waiting for their master to come back from the wedding celebration, ⁸⁰  so that when he comes and knocks they can immediately open the door for him.

Lukas 13:8

13:8 But the worker ⁸¹  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ⁸²  on it.

Lukas 13:31

Going to Jerusalem

13:31 At that time, ⁸³  some Pharisees ⁸⁴  came up and said to Jesus, ⁸⁵  “Get away from here, ⁸⁶  because Herod ⁸⁷  wants to kill you.”

Lukas 14:15

The Parable of the Great Banquet

14:15 When ⁸⁸  one of those at the meal with Jesus ⁸⁹  heard this, he said to him, “Blessed is everyone ⁹⁰  who will feast ⁹¹  in the kingdom of God!” ⁹² 

Lukas 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ⁹³  against heaven ⁹⁴  and against ⁹⁵  you.

Lukas 15:30

15:30 But when this son of yours ⁹⁶  came back, who has devoured ⁹⁷  your assets with prostitutes, ⁹⁸  you killed the fattened calf ⁹⁹  for him!’

Lukas 16:6

16:6 The man ¹⁰⁰  replied, ‘A hundred measures ¹⁰¹  of olive oil.’ The manager ¹⁰²  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ¹⁰³ 

Lukas 16:31

16:31 He ¹⁰⁴  replied to him, ‘If they do not respond to ¹⁰⁵  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁰⁶ 

Lukas 17:2

17:2 It would be better for him to have a millstone ¹⁰⁷  tied around his neck and be thrown into the sea ¹⁰⁸  than for him to cause one of these little ones to sin. ¹⁰⁹ 

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 ¹¹⁰  him.”

Lukas 17:7

17:7 “Would any one of you say ¹¹¹  to your slave ¹¹²  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ¹¹³ 

Lukas 17:37

17:37 Then ¹¹⁴  the disciples ¹¹⁵  said ¹¹⁶  to him, “Where, ¹¹⁷  Lord?” He replied to them, “Where the dead body ¹¹⁸  is, there the vultures ¹¹⁹  will gather.” ¹²⁰ 

Lukas 18:7

18:7 Won’t ¹²¹  God give justice to his chosen ones, who cry out ¹²²  to him day and night? ¹²³  Will he delay ¹²⁴  long to help them?

Lukas 18:39

18:39 And those who were in front ¹²⁵  scolded ¹²⁶  him to get him to be quiet, but he shouted ¹²⁷  even more, “Son of David, have mercy on me!”

Lukas 18:43

18:43 And immediately he regained ¹²⁸  his sight and followed Jesus, ¹²⁹  praising ¹³⁰  God. When ¹³¹  all the people saw it, they too ¹³²  gave praise to God.

Lukas 19:17

19:17 And the king ¹³³  said to him, ‘Well done, good slave! Because you have been faithful ¹³⁴  in a very small matter, you will have authority ¹³⁵  over ten cities.’

Lukas 20:5

20:5 So ¹³⁶  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Lukas 20:10

20:10 When harvest time came, he sent a slave ¹³⁷  to the tenants so that they would give ¹³⁸  him his portion of the crop. ¹³⁹  However, the tenants beat his slave ¹⁴⁰  and sent him away empty-handed.

Lukas 22:39

On the Mount of Olives

22:39 Then ¹⁴¹  Jesus ¹⁴²  went out and made his way, ¹⁴³  as he customarily did, to the Mount of Olives, ¹⁴⁴  and the disciples followed him.

Lukas 23:3

23:3 So ¹⁴⁵  Pilate asked Jesus, ¹⁴⁶  “Are you the king ¹⁴⁷  of the Jews?” He replied, “You say so.” ¹⁴⁸ 

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ¹⁴⁹  of no crime deserving death. ¹⁵⁰  I will therefore flog ¹⁵¹  him and release him.”

Lukas 23:26

The Crucifixion

23:26 As ¹⁵²  they led him away, they seized Simon of Cyrene, ¹⁵³  who was coming in from the country. ¹⁵⁴  They placed the cross on his back and made him carry it behind Jesus. ¹⁵⁵ 

Lukas 23:55

23:55 The ¹⁵⁶  women who had accompanied Jesus ¹⁵⁷  from Galilee followed, and they saw the tomb and how his body was laid in it.

[1:32]  ¹ tn Grk “this one.”

[1:32]  ² sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ³ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁴ tn Or “ancestor.”

[2:26]  ⁵ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ⁶ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ⁷ tn Grk “would not see death” (an idiom for dying).

[2:26]  ⁸ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:26]  sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

[4:3]  ¹⁰ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ¹¹ tn Grk “say to this stone that it should become bread.”

[4:17]  ¹² tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ¹³ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ¹⁴ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ¹⁵ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ¹⁶ tn Or “gazing at,” “staring at.”

[5:1]  ¹⁷ 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.

[5:1]  ¹⁸ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ¹⁹ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:27]  ²⁰ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ²¹ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ²² sn See the note on tax collectors in 3:12.

[5:27]  ²³ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ²⁴ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[5:27]  ²⁵ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:29]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ²⁷ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ²⁹ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[6:10]  ³⁰ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ³¹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ³² tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ³³ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ³⁴ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[7:11]  ³⁵ tn Grk “And it happened that soon.” 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.

[7:11]  ³⁶ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ³⁸ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:43]  ³⁹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ⁴⁰ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ⁴¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[8:1]  ⁴² tn Grk “And it happened that some time.” 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.

[8:1]  ⁴³ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ⁴⁴ tn Or “cities.”

[8:1]  ⁴⁵ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ⁴⁶ 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.

[8:1]  ⁴⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:19]  ⁴⁸ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ⁴⁹ 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]  ⁵⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:38]  ⁵¹ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:42]  ⁵³ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ⁵⁴ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[9:10]  ⁵⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ⁵⁶ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ⁵⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ⁵⁹ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ⁶⁰ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[9:60]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁶² 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]  ⁶³ 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.

[10:37]  ⁶⁴ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ⁶⁵ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ⁶⁶ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ⁶⁷ tn This recalls the verb of the earlier reply in v. 28.

[11:5]  ⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ⁶⁹ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ⁷⁰ tn Grk “he will go to him.”

[11:5]  ⁷¹ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[12:10]  ⁷² sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ⁷³ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[12:13]  ⁷⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ⁷⁵ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[12:20]  ⁷⁶ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ⁷⁷ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ⁷⁸ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:36]  ⁷⁹ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ⁸⁰ sn An ancient wedding celebration could last for days (Tob 11:18).

[13:8]  ⁸¹ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ⁸² tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:31]  ⁸³ tn Grk “At that very hour.”

[13:31]  ⁸⁴ sn See the note on Pharisees in 5:17.

[13:31]  ⁸⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ⁸⁶ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ⁸⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:15]  ⁸⁸ tn Here δέ (de) has not been translated.

[14:15]  ⁸⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ⁹⁰ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ⁹¹ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ⁹² 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.

[15:18]  ⁹³ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ⁹⁴ sn The phrase against heaven is a circumlocution for God.

[15:18]  ⁹⁵ 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).”

[15:30]  ⁹⁶ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ⁹⁷ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ⁹⁸ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ⁹⁹ sn See note on the phrase “fattened calf” in v. 23.

[16:6]  ¹⁰⁰ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ¹⁰¹ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ¹⁰² tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ¹⁰³ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[16:31]  ¹⁰⁴ tn Here δέ (de) has not been translated.

[16:31]  ¹⁰⁵ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹⁰⁶ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[17:2]  ¹⁰⁷ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ¹⁰⁸ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ¹⁰⁹ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[17:4]  ¹¹⁰ 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.

[17:7]  ¹¹¹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ¹¹² tn See the note on the word “slave” in 7:2.

[17:7]  ¹¹³ 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. See BDAG 70 s.v. ἀναπίπτω 1.

[17:37]  ¹¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ¹¹⁵ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ¹¹⁶ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ¹¹⁷ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ¹¹⁸ tn Or “corpse.”

[17:37]  ¹¹⁹ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

[17:37]  sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

[17:37]  ¹²⁰ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[18:7]  ¹²¹ tn Here δέ (de) has not been translated.

[18:7]  ¹²² sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ¹²³ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ¹²⁴ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[18:39]  ¹²⁵ sn That is, those who were at the front of the procession.

[18:39]  ¹²⁶ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39]  ¹²⁷ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

[18:43]  ¹²⁸ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹³⁰ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ¹³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹³² tn The word “too” has been supplied for stylistic reasons.

[19:17]  ¹³³ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ¹³⁴ tn See Luke 16:10.

[19:17]  ¹³⁵ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[20:5]  ¹³⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[20:10]  ¹³⁷ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ¹³⁸ 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]  ¹³⁹ tn Grk “from the fruit of the vineyard.”

[20:10]  ¹⁴⁰ 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.

[22:39]  ¹⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ¹⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ¹⁴³ tn Grk “went.”

[22:39]  ¹⁴⁴ sn See the note on the Mount of Olives in Luke 19:29.

[23:3]  ¹⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ¹⁴⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ¹⁴⁷ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ¹⁴⁸ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:22]  ¹⁴⁹ tn Grk “no cause of death I found in him.”

[23:22]  ¹⁵⁰ 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]  ¹⁵¹ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:26]  ¹⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ¹⁵³ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ¹⁵⁴ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ¹⁵⁵ tn Grk “they placed the cross on him to carry behind Jesus.”

[23:55]  ¹⁵⁶ tn Here δέ (de) has not been translated.

[23:55]  ¹⁵⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.