Lukas 1:38

1:38 So ¹  Mary said, “Yes, ²  I am a servant ³  of the Lord; let this happen to me ⁴  according to your word.” ⁵  Then ⁶  the angel departed from her.

Lukas 1:42

1:42 She ⁷  exclaimed with a loud voice, ⁸  “Blessed are you among women, ⁹  and blessed is the child ¹⁰  in your womb!

Lukas 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹¹  for I proclaim to you good news ¹²  that brings great joy to all the people:

Lukas 2:49

2:49 But ¹³  he replied, ¹⁴  “Why were you looking for me? ¹⁵  Didn’t you know that I must be in my Father’s house?” ¹⁶ 

Lukas 4:3

4:3 The devil said to him, “If ¹⁷  you are the Son of God, command this stone to become bread.” ¹⁸ 

Lukas 4:8

4:8 Jesus ¹⁹  answered him, ²⁰  “It is written, ‘You are to worship ²¹  the Lord ²²  your God and serve only him.’” ²³ 

Lukas 4:43

4:43 But Jesus ²⁴  said to them, “I must ²⁵  proclaim the good news of the kingdom ²⁶  of God to the other towns ²⁷  too, for that is what I was sent ²⁸  to do.” ²⁹ 

Lukas 5:4-5

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ³⁰  your nets for a catch.” 5:5 Simon ³¹  answered, ³²  “Master, ³³  we worked hard all night and caught nothing! But at your word ³⁴  I will lower ³⁵  the nets.”

Lukas 5:22

5:22 When Jesus perceived ³⁶  their hostile thoughts, ³⁷  he said to them, ³⁸  “Why are you raising objections ³⁹  within yourselves?

Lukas 5:27

The Call of Levi; Eating with Sinners

5:27 After ⁴⁰  this, Jesus ⁴¹  went out and saw a tax collector ⁴²  named Levi ⁴³  sitting at the tax booth. ⁴⁴  “Follow me,” ⁴⁵  he said to him.

Lukas 5:31

5:31 Jesus ⁴⁶  answered them, “Those who are well don’t need a physician, but those who are sick do. ⁴⁷ 

Lukas 5:34

5:34 So ⁴⁸  Jesus said to them, “You cannot make the wedding guests ⁴⁹  fast while the bridegroom ⁵⁰  is with them, can you? ⁵¹ 

Lukas 6:3

6:3 Jesus ⁵²  answered them, ⁵³  “Haven’t you read what David did when he and his companions were hungry –

Lukas 6:9-10

6:9 Then ⁵⁴  Jesus said to them, “I ask you, ⁵⁵  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After ⁵⁶  looking around ⁵⁷  at them all, he said to the man, ⁵⁸  “Stretch out your hand.” The man ⁵⁹  did so, and his hand was restored. ⁶⁰ 

Lukas 7:14

7:14 Then ⁶¹  he came up ⁶²  and touched ⁶³  the bier, ⁶⁴  and those who carried it stood still. He ⁶⁵  said, “Young man, I say to you, get up!”

Lukas 7:40

7:40 So ⁶⁶  Jesus answered him, ⁶⁷  “Simon, I have something to say to you.” He replied, ⁶⁸  “Say it, Teacher.”

Lukas 8:21

8:21 But he replied ⁶⁹  to them, “My mother and my brothers are those ⁷⁰  who hear the word of God and do it.” ⁷¹ 

Lukas 8:30

8:30 Jesus then ⁷²  asked him, “What is your name?” He ⁷³  said, “Legion,” ⁷⁴  because many demons had entered him.

Lukas 8:52

8:52 Now they were all ⁷⁵  wailing and mourning ⁷⁶  for her, but he said, “Stop your weeping; she is not dead but asleep.”

Lukas 9:3

9:3 He ⁷⁷  said to them, “Take nothing for your ⁷⁸  journey – no staff, ⁷⁹  no bag, ⁸⁰  no bread, no money, and do not take an extra tunic. ⁸¹ 

Lukas 9:9

9:9 Herod said, “I had John ⁸²  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ⁸³ 

Lukas 9:43

9:43 Then ⁸⁴  they were all astonished at the mighty power ⁸⁵  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ⁸⁶  was amazed at everything Jesus ⁸⁷  was doing, he said to his disciples,

Lukas 9:49

On the Right Side

9:49 John answered, ⁸⁸  “Master, we saw someone casting out demons in your name, and we tried to stop ⁸⁹  him because he is not a disciple ⁹⁰  along with us.”

Lukas 9:60-61

9:60 But Jesus ⁹¹  said to him, “Let the dead bury their own dead, ⁹²  but as for you, go and proclaim the kingdom of God.” ⁹³  9:61 Yet ⁹⁴  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ⁹⁵ 

Lukas 11:2

11:2 So he said to them, “When you pray, ⁹⁶  say:

Father, ⁹⁷  may your name be honored; ⁹⁸ 

may your kingdom come. ⁹⁹ 

Lukas 11:5

11:5 Then ¹⁰⁰  he said to them, “Suppose one of you ¹⁰¹  has a friend, and you go to him ¹⁰²  at midnight and say to him, ‘Friend, lend me three loaves of bread, ¹⁰³ 

Lukas 11:17

11:17 But Jesus, ¹⁰⁴  realizing their thoughts, said to them, ¹⁰⁵  “Every kingdom divided against itself is destroyed, ¹⁰⁶  and a divided household falls. ¹⁰⁷ 

Lukas 11:49

11:49 For this reason also the wisdom ¹⁰⁸  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 12:13

The Parable of the Rich Landowner

12:13 Then ¹⁰⁹  someone from the crowd said to him, “Teacher, tell ¹¹⁰  my brother to divide the inheritance with me.”

Lukas 12:18

12:18 Then ¹¹¹  he said, ‘I ¹¹²  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ¹¹³  will be demanded back from ¹¹⁴  you, but who will get what you have prepared for yourself?’ ¹¹⁵ 

Lukas 13:2

13:2 He ¹¹⁶  answered them, “Do you think these Galileans were worse sinners ¹¹⁷  than all the other Galileans, because they suffered these things?

Lukas 13:32

13:32 But ¹¹⁸  he said to them, “Go ¹¹⁹  and tell that fox, ¹²⁰  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ¹²¹  I will complete my work. ¹²² 

Lukas 14:3

14:3 So ¹²³  Jesus asked ¹²⁴  the experts in religious law ¹²⁵  and the Pharisees, “Is it lawful to heal on the Sabbath ¹²⁶  or not?”

Lukas 14:5

14:5 Then ¹²⁷  he said to them, “Which of you, if you have a son ¹²⁸  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 14:15

The Parable of the Great Banquet

14:15 When ¹²⁹  one of those at the meal with Jesus ¹³⁰  heard this, he said to him, “Blessed is everyone ¹³¹  who will feast ¹³²  in the kingdom of God!” ¹³³ 

Lukas 14:19

14:19 Another ¹³⁴  said, ‘I have bought five yoke of oxen, ¹³⁵  and I am going out ¹³⁶  to examine them. Please excuse me.’

Lukas 14:23

14:23 So ¹³⁷  the master said to his ¹³⁸  slave, ‘Go out to the highways ¹³⁹  and country roads ¹⁴⁰  and urge ¹⁴¹  people ¹⁴²  to come in, so that my house will be filled. ¹⁴³ 

Lukas 15:12

15:12 The ¹⁴⁴  younger of them said to his ¹⁴⁵  father, ‘Father, give me the share of the estate ¹⁴⁶  that will belong ¹⁴⁷  to me.’ So ¹⁴⁸  he divided his ¹⁴⁹  assets between them. ¹⁵⁰ 

Lukas 16:31--17:1

16:31 He ¹⁵¹  replied to him, ‘If they do not respond to ¹⁵²  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁵³ 

Sin, Forgiveness, Faith, and Service

17:1 Jesus ¹⁵⁴  said to his disciples, “Stumbling blocks are sure to come, but woe ¹⁵⁵  to the one through whom they come!

Lukas 17:14

17:14 When ¹⁵⁶  he saw them he said, “Go ¹⁵⁷  and show yourselves to the priests.” ¹⁵⁸  And ¹⁵⁹  as they went along, they were cleansed.

Lukas 17:22

The Coming of the Son of Man

17:22 Then ¹⁶⁰  he said to the disciples, “The days are coming when you will desire to see one of the days ¹⁶¹  of the Son of Man, and you will not see it.

Lukas 17:37

17:37 Then ¹⁶²  the disciples ¹⁶³  said ¹⁶⁴  to him, “Where, ¹⁶⁵  Lord?” He replied to them, “Where the dead body ¹⁶⁶  is, there the vultures ¹⁶⁷  will gather.” ¹⁶⁸ 

Lukas 18:4

18:4 For ¹⁶⁹  a while he refused, but later on ¹⁷⁰  he said to himself, ‘Though I neither fear God nor have regard for people, ¹⁷¹ 

Lukas 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ¹⁷²  also told this parable to some who were confident that they were righteous and looked down ¹⁷³  on everyone else.

Lukas 18:24

18:24 When Jesus noticed this, ¹⁷⁴  he said, “How hard ¹⁷⁵  it is for the rich to enter the kingdom of God! ¹⁷⁶ 

Lukas 19:9

19:9 Then ¹⁷⁷  Jesus said to him, “Today salvation ¹⁷⁸  has come to this household, ¹⁷⁹  because he too is a son of Abraham! ¹⁸⁰ 

Lukas 19:13

19:13 And he summoned ten of his slaves, ¹⁸¹  gave them ten minas, ¹⁸²  and said to them, ‘Do business with these until I come back.’

Lukas 19:17

19:17 And the king ¹⁸³  said to him, ‘Well done, good slave! Because you have been faithful ¹⁸⁴  in a very small matter, you will have authority ¹⁸⁵  over ten cities.’

Lukas 19:24

19:24 And he said to his attendants, ¹⁸⁶  ‘Take the mina from him, and give it to the one who has ten.’ ¹⁸⁷ 

Lukas 20:13

20:13 Then ¹⁸⁸  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ¹⁸⁹  perhaps they will respect him.’

Lukas 22:25

22:25 So ¹⁹⁰  Jesus ¹⁹¹  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ¹⁹² 

Lukas 22:35

22:35 Then ¹⁹³  Jesus ¹⁹⁴  said to them, “When I sent you out with no money bag, ¹⁹⁵  or traveler’s bag, ¹⁹⁶  or sandals, you didn’t lack ¹⁹⁷  anything, did you?” They replied, ¹⁹⁸  “Nothing.”

Lukas 22:52

22:52 Then ¹⁹⁹  Jesus said to the chief priests, the officers of the temple guard, ²⁰⁰  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ²⁰¹ 

Lukas 22:56

22:56 Then a slave girl, ²⁰²  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 22:60

22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, ²⁰³  while he was still speaking, a rooster crowed. ²⁰⁴ 

Lukas 22:67

22:67 and said, “If ²⁰⁵  you are the Christ, ²⁰⁶  tell us.” But he said to them, “If ²⁰⁷  I tell you, you will not ²⁰⁸  believe,

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ²⁰⁹  of no crime deserving death. ²¹⁰  I will therefore flog ²¹¹  him and release him.”

Lukas 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ²¹²  do not weep for me, but weep for yourselves ²¹³  and for your children.

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ²¹⁴  And after he said this he breathed his last.

Lukas 24:25

24:25 So ²¹⁵  he said to them, “You ²¹⁶  foolish people ²¹⁷  – how slow of heart ²¹⁸  to believe ²¹⁹  all that the prophets have spoken!

[1:38]  ¹ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ² tn Grk “behold.”

[1:38]  ³ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ⁴ tn Grk “let this be to me.”

[1:38]  ⁵ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:42]  ⁷ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:42]  ⁸ tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

[1:42]  ⁹ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

[1:42]  ¹⁰ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[2:10]  ¹¹ tn Grk “behold.”

[2:10]  ¹² tn Grk “I evangelize to you great joy.”

[2:49]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ¹⁴ tn Grk “he said to them.”

[2:49]  ¹⁵ tn Grk “Why is it that you were looking for me?”

[2:49]  ¹⁶ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[4:3]  ¹⁷ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ¹⁸ tn Grk “say to this stone that it should become bread.”

[4:8]  ¹⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ²⁰ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ²¹ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ²² tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ²³ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[4:43]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ²⁵ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ²⁶ 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]  ²⁷ tn Or “cities.”

[4:43]  ²⁸ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ²⁹ tn Grk “because for this purpose I was sent.”

[5:4]  ³⁰ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

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

[5:5]  ³² tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ³³ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ³⁴ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ³⁵ tn Or “let down.”

[5:22]  ³⁶ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ³⁷ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ³⁸ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ³⁹ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:27]  ⁴⁰ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ⁴¹ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ⁴² sn See the note on tax collectors in 3:12.

[5:27]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:31]  ⁴⁶ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ⁴⁷ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[5:34]  ⁴⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ⁴⁹ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ⁵⁰ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ⁵¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[6:3]  ⁵² tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ⁵³ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:9]  ⁵⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ⁵⁵ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[6:10]  ⁵⁶ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁵⁷ 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]  ⁵⁸ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ⁵⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ⁶⁰ 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.

[7:14]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ⁶² tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ⁶³ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ⁶⁴ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ⁶⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:40]  ⁶⁶ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ⁶⁷ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

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

[7:40]  ⁶⁸ tn Grk “he said.”

[8:21]  ⁶⁹ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ⁷⁰ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ⁷¹ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[8:30]  ⁷² tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ⁷³ tn Here δέ (de) has not been translated.

[8:30]  ⁷⁴ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:52]  ⁷⁵ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ⁷⁶ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[9:3]  ⁷⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁷⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ⁷⁹ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ⁸⁰ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ⁸¹ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:9]  ⁸² tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ⁸³ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:43]  ⁸⁴ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ⁸⁵ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ⁸⁶ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ⁸⁷ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

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

[9:49]  ⁸⁸ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁸⁹ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁹⁰ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[9:60]  ⁹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁹² 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]  ⁹³ 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.

[9:61]  ⁹⁴ tn Grk “And another also said.”

[9:61]  ⁹⁵ tn Grk “to those in my house.”

[11:2]  ⁹⁶ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ⁹⁷ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ⁹⁸ tn Grk “hallowed be your name.”

[11:2]  ⁹⁹ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[11:5]  ¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ¹⁰¹ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ¹⁰² tn Grk “he will go to him.”

[11:5]  ¹⁰³ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:17]  ¹⁰⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ¹⁰⁵ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ¹⁰⁶ tn Or “is left in ruins.”

[11:17]  ¹⁰⁷ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:49]  ¹⁰⁸ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[12:13]  ¹⁰⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹¹⁰ 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.

[12:18]  ¹¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ¹¹² sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:20]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[13:2]  ¹¹⁶ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ¹¹⁷ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[13:32]  ¹¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ¹¹⁹ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ¹²⁰ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ¹²¹ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ¹²² tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[14:3]  ¹²³ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ¹²⁴ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ¹²⁵ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ¹²⁶ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[14:5]  ¹²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ¹²⁸ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:15]  ¹²⁹ tn Here δέ (de) has not been translated.

[14:15]  ¹³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ¹³¹ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ¹³² tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ¹³³ 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.

[14:19]  ¹³⁴ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ¹³⁵ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ¹³⁶ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[14:23]  ¹³⁷ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ¹³⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ¹³⁹ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ¹⁴⁰ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ¹⁴¹ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ¹⁴² tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ¹⁴³ sn So that my house will be filled. God will bless many people.

[15:12]  ¹⁴⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ¹⁴⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁴⁶ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ¹⁴⁷ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ¹⁴⁸ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ¹⁴⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁵⁰ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[16:31]  ¹⁵¹ tn Here δέ (de) has not been translated.

[16:31]  ¹⁵² tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹⁵³ 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.

[17:1]  ¹⁵⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ¹⁵⁵ sn See Luke 6:24-26.

[17:14]  ¹⁵⁶ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ¹⁵⁷ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ¹⁵⁸ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ¹⁵⁹ 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.

[17:22]  ¹⁶⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ¹⁶¹ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[17:37]  ¹⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ¹⁶³ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ¹⁶⁴ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ¹⁶⁵ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ¹⁶⁶ tn Or “corpse.”

[17:37]  ¹⁶⁷ 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]  ¹⁶⁸ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[18:4]  ¹⁶⁹ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ¹⁷⁰ tn Grk “after these things.”

[18:4]  ¹⁷¹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:9]  ¹⁷² tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ¹⁷³ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[18:24]  ¹⁷⁴ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ¹⁷⁵ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ¹⁷⁶ 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.

[19:9]  ¹⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ¹⁷⁸ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ¹⁷⁹ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ¹⁸⁰ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:13]  ¹⁸¹ tn See the note on the word “slave” in 7:2.

[19:13]  ¹⁸² sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[19:17]  ¹⁸³ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ¹⁸⁴ tn See Luke 16:10.

[19:17]  ¹⁸⁵ 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.

[19:24]  ¹⁸⁶ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ¹⁸⁷ tn Grk “the ten minas.”

[20:13]  ¹⁸⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ¹⁸⁹ tn Grk “my beloved son.” See comment at Luke 3:22.

[20:13]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[22:25]  ¹⁹⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ¹⁹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ¹⁹² 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]).

[22:35]  ¹⁹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ¹⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ¹⁹⁵ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ¹⁹⁶ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ¹⁹⁷ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ¹⁹⁸ tn Grk “said.”

[22:52]  ¹⁹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ²⁰⁰ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ²⁰¹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[22:56]  ²⁰² tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:60]  ²⁰³ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:60]  ²⁰⁴ tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

[22:67]  ²⁰⁵ tn This is a first class condition in the Greek text.

[22:67]  ²⁰⁶ 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]  ²⁰⁷ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ²⁰⁸ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[23:22]  ²⁰⁹ tn Grk “no cause of death I found in him.”

[23:22]  ²¹⁰ 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]  ²¹¹ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:28]  ²¹² sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

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

[23:28]  ²¹³ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

[23:46]  ²¹⁴ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[24:25]  ²¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ²¹⁶ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ²¹⁷ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ²¹⁸ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ²¹⁹ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.