Lukas 1:4

1:4 so that you may know for certain ¹  the things you were taught. ² 

Lukas 1:43

1:43 And who am I ³  that the mother of my Lord should come and visit me?

Lukas 6:31

6:31 Treat others ⁴  in the same way that you would want them to treat you. ⁵ 

Lukas 8:31

8:31 And they began to beg ⁶  him not to order ⁷  them to depart into the abyss. ⁸ 

Lukas 9:40

9:40 I ⁹  begged ¹⁰  your disciples to cast it out, but ¹¹  they could not do so.” ¹² 

Lukas 18:41

18:41 “What do you want me to do for you?” He replied, ¹³  “Lord, let me see again.” ¹⁴ 

Lukas 11:50

11:50 so that this generation may be held accountable ¹⁵  for the blood of all the prophets that has been shed since the beginning ¹⁶  of the world, ¹⁷ 

Lukas 14:29

14:29 Otherwise, ¹⁸  when he has laid ¹⁹  a foundation and is not able to finish the tower, ²⁰  all who see it ²¹  will begin to make fun of ²²  him.

Lukas 16:4

16:4 I know ²³  what to do so that when I am put out of management, people will welcome me into their homes.’ ²⁴ 

Lukas 16:27

16:27 So ²⁵  the rich man ²⁶  said, ‘Then I beg you, father – send Lazarus ²⁷  to my father’s house

Lukas 18:15

Jesus and Little Children

18:15 Now people ²⁸  were even bringing their babies ²⁹  to him for him to touch. ³⁰  But when the disciples saw it, they began to scold those who brought them. ³¹ 

Lukas 19:4

19:4 So ³²  he ran on ahead and climbed up into a sycamore tree ³³  to see him, because Jesus ³⁴  was going to pass that way.

Lukas 22:8

22:8 Jesus ³⁵  sent Peter and John, saying, “Go and prepare the Passover ³⁶  for us to eat.” ³⁷ 

Lukas 22:46

22:46 So ³⁸  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ³⁹ 

Lukas 4:3

4:3 The devil said to him, “If ⁴⁰  you are the Son of God, command this stone to become bread.” ⁴¹ 

Lukas 6:7

6:7 The experts in the law ⁴²  and the Pharisees ⁴³  watched ⁴⁴  Jesus ⁴⁵  closely to see if ⁴⁶  he would heal on the Sabbath, ⁴⁷  so that they could find a reason to accuse him.

Lukas 6:34

6:34 And if you lend to those from whom you hope to be repaid, ⁴⁸  what credit is that to you? Even sinners ⁴⁹  lend to sinners, so that they may be repaid in full. ⁵⁰ 

Lukas 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ⁵¹  asked Jesus ⁵²  to have dinner with him, so ⁵³  he went into the Pharisee’s house and took his place at the table. ⁵⁴ 

Lukas 8:16

Showing the Light

8:16 “No one lights ⁵⁵  a lamp ⁵⁶  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. ⁵⁷ 

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ⁵⁸  and the demonic spirits ⁵⁹  begged Jesus ⁶⁰  to let them go into them. He gave them permission. ⁶¹ 

Lukas 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ⁶²  or under a basket, ⁶³  but on a lampstand, so that those who come in can see the light.

Lukas 12:36

12:36 be like people ⁶⁴  waiting for their master to come back from the wedding celebration, ⁶⁵  so that when he comes and knocks they can immediately open the door for him.

Lukas 14:23

14:23 So ⁶⁶  the master said to his ⁶⁷  slave, ‘Go out to the highways ⁶⁸  and country roads ⁶⁹  and urge ⁷⁰  people ⁷¹  to come in, so that my house will be filled. ⁷² 

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁷³  so that when it runs out you will be welcomed ⁷⁴  into the eternal homes. ⁷⁵ 

Lukas 16:28

16:28 (for I have five brothers) to warn ⁷⁶  them so that they don’t come ⁷⁷  into this place of torment.’

Lukas 17:2

17:2 It would be better for him to have a millstone ⁷⁸  tied around his neck and be thrown into the sea ⁷⁹  than for him to cause one of these little ones to sin. ⁸⁰ 

Lukas 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ⁸¹  by her unending pleas.’” ⁸² 

Lukas 18:39

18:39 And those who were in front ⁸³  scolded ⁸⁴  him to get him to be quiet, but he shouted ⁸⁵  even more, “Son of David, have mercy on me!”

Lukas 20:10

20:10 When harvest time came, he sent a slave ⁸⁶  to the tenants so that they would give ⁸⁷  him his portion of the crop. ⁸⁸  However, the tenants beat his slave ⁸⁹  and sent him away empty-handed.

Lukas 20:14

20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’

Lukas 21:36

21:36 But stay alert at all times, ⁹⁰  praying that you may have strength to escape all these things that must ⁹¹  happen, and to stand before the Son of Man.”

Lukas 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ⁹²  on thrones judging ⁹³  the twelve tribes of Israel.

Lukas 22:32

22:32 but I have prayed for you, Simon, ⁹⁴  that your faith may not fail. ⁹⁵  When ⁹⁶  you have turned back, ⁹⁷  strengthen ⁹⁸  your brothers.”

Lukas 8:10

8:10 He ⁹⁹  said, “You have been given ¹⁰⁰  the opportunity to know ¹⁰¹  the secrets ¹⁰²  of the kingdom of God, ¹⁰³  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ¹⁰⁴ 

Lukas 8:12

8:12 Those along the path are the ones who have heard; then the devil ¹⁰⁵  comes and takes away the word ¹⁰⁶  from their hearts, so that they may not believe ¹⁰⁷  and be saved.

Lukas 9:45

9:45 But they did not understand this statement; its meaning ¹⁰⁸  had been concealed ¹⁰⁹  from them, so that they could not grasp it. Yet ¹¹⁰  they were afraid to ask him about this statement.

Lukas 10:40

10:40 But Martha was distracted ¹¹¹  with all the preparations she had to make, ¹¹²  so ¹¹³  she came up to him and said, “Lord, don’t you care ¹¹⁴  that my sister has left me to do all the work ¹¹⁵  alone? Tell ¹¹⁶  her to help me.”

Lukas 13:7

13:7 So ¹¹⁷  he said to the worker who tended the vineyard, ‘For ¹¹⁸  three years ¹¹⁹  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹²⁰  I find none. Cut ¹²¹  it down! Why ¹²²  should it continue to deplete ¹²³  the soil?’

Lukas 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ¹²⁴  approaches he will say to you, ‘Friend, move up here to a better place.’ ¹²⁵  Then you will be honored in the presence of all who share the meal with you.

Lukas 15:29

15:29 but he answered ¹²⁶  his father, ‘Look! These many years I have worked like a slave ¹²⁷  for you, and I never disobeyed your commands. Yet ¹²⁸  you never gave me even a goat ¹²⁹  so that I could celebrate with my friends!

Lukas 16:24

16:24 So ¹³⁰  he called out, ¹³¹  ‘Father Abraham, have mercy on me, and send Lazarus ¹³²  to dip the tip of his finger ¹³³  in water and cool my tongue, because I am in anguish ¹³⁴  in this fire.’ ¹³⁵ 

Lukas 19:15

19:15 When ¹³⁶  he returned after receiving the kingdom, he summoned ¹³⁷  these slaves to whom he had given the money. He wanted ¹³⁸  to know how much they had earned ¹³⁹  by trading.

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ¹⁴⁰  they watched him carefully and sent spies who pretended to be sincere. ¹⁴¹  They wanted to take advantage of what he might say ¹⁴²  so that they could deliver him up to the authority and jurisdiction ¹⁴³  of the governor.

Lukas 20:28

20:28 They asked him, ¹⁴⁴  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ¹⁴⁵  must marry ¹⁴⁶  the widow and father children ¹⁴⁷  for his brother. ¹⁴⁸ 

Lukas 5:24

5:24 But so that you may know ¹⁴⁹  that the Son of Man ¹⁵⁰  has authority on earth to forgive sins” – he said to the paralyzed man ¹⁵¹  – “I tell you, stand up, take your stretcher ¹⁵²  and go home.” ¹⁵³ 

Lukas 7:6

7:6 So ¹⁵⁴  Jesus went with them. When ¹⁵⁵  he was not far from the house, the centurion ¹⁵⁶  sent friends to say to him, “Lord, do not trouble yourself, ¹⁵⁷  for I am not worthy ¹⁵⁸  to have you come under my roof.

Lukas 9:12

9:12 Now the day began to draw to a close, ¹⁵⁹  so ¹⁶⁰  the twelve came and said to Jesus, ¹⁶¹  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ¹⁶²  and food, because we are in an isolated place.” ¹⁶³ 

[1:4]  ¹ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

[1:4]  ² tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

[1:43]  ³ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

[6:31]  ⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ⁵ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[8:31]  ⁶ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ⁷ tn Or “command.”

[8:31]  ⁸ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

[9:40]  ⁹ tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.

[9:40]  ¹⁰ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

[9:40]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:40]  ¹² tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[18:41]  ¹³ tn Grk “said.”

[18:41]  ¹⁴ tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[11:50]  ¹⁵ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ¹⁶ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ¹⁷ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[14:29]  ¹⁸ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ¹⁹ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ²⁰ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ²¹ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ²² tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[16:4]  ²³ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ²⁴ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:27]  ²⁵ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ²⁶ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ²⁷ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[18:15]  ²⁸ tn Grk “they.”

[18:15]  ²⁹ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ³⁰ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ³¹ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[19:4]  ³² tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ³³ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ³⁴ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ³⁶ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ³⁷ tn Grk “for us, so that we may eat.”

[22:46]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ³⁹ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[4:3]  ⁴⁰ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ⁴¹ tn Grk “say to this stone that it should become bread.”

[6:7]  ⁴² tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ⁴³ sn See the note on Pharisees in 5:17.

[6:7]  ⁴⁴ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ⁴⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁴⁶ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ⁴⁷ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:34]  ⁴⁸ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ⁴⁹ sn See the note on the word sinners in v. 32.

[6:34]  ⁵⁰ tn Grk “to receive as much again.”

[7:36]  ⁵¹ sn See the note on Pharisees in 5:17.

[7:36]  ⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ⁵³ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ⁵⁴ tn Grk “and reclined 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.

[8:16]  ⁵⁵ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ⁵⁶ sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

[8:16]  ⁵⁷ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[8:32]  ⁵⁸ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ⁵⁹ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ⁶⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ⁶¹ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[11:33]  ⁶² tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ⁶³ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[11:33]  tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

[12:36]  ⁶⁴ 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]  ⁶⁵ sn An ancient wedding celebration could last for days (Tob 11:18).

[14:23]  ⁶⁶ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ⁶⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² sn So that my house will be filled. God will bless many people.

[16:9]  ⁷³ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ⁷⁴ sn The passive refers to the welcome of heaven.

[16:9]  ⁷⁵ tn Grk “eternal tents” (as dwelling places).

[16:28]  ⁷⁶ 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]  ⁷⁷ tn Grk “lest they also come.”

[17:2]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ 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.

[18:5]  ⁸¹ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ⁸² tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:39]  ⁸³ sn That is, those who were at the front of the procession.

[18:39]  ⁸⁴ 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]  ⁸⁵ 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.

[20:10]  ⁸⁶ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ⁸⁷ 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]  ⁸⁸ tn Grk “from the fruit of the vineyard.”

[20:10]  ⁸⁹ 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.

[21:36]  ⁹⁰ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁹¹ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[22:30]  ⁹² tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ⁹³ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:32]  ⁹⁴ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ⁹⁵ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ⁹⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ⁹⁷ tn Or “turned around.”

[22:32]  ⁹⁸ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[8:10]  ⁹⁹ tn Here δέ (de) has not been translated.

[8:10]  ¹⁰⁰ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ¹⁰¹ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ¹⁰² tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ¹⁰³ 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.

[8:10]  ¹⁰⁴ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:12]  ¹⁰⁵ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ¹⁰⁶ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ¹⁰⁷ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[9:45]  ¹⁰⁸ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹⁰⁹ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ¹¹⁰ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:40]  ¹¹¹ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ¹¹² tn Grk “with much serving.”

[10:40]  ¹¹³ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹¹⁴ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ¹¹⁵ tn Grk “has left me to serve alone.”

[10:40]  ¹¹⁶ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[13:7]  ¹¹⁷ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ¹¹⁸ tn Grk “Behold, for.”

[13:7]  ¹¹⁹ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ¹²⁰ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ¹²¹ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ¹²² tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ¹²³ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[14:10]  ¹²⁴ tn Grk “the one who invited you.”

[14:10]  ¹²⁵ tn Grk “Go up higher.” This means to move to a more important place.

[15:29]  ¹²⁶ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ¹²⁷ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ¹²⁸ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ¹²⁹ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[16:24]  ¹³⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹³¹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹³² sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹³³ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹³⁴ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹³⁵ sn Fire in this context is OT imagery; see Isa 66:24.

[19:15]  ¹³⁶ tn Grk “And it happened that when.” 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.

[19:15]  ¹³⁷ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ¹³⁸ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ¹³⁹ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[20:20]  ¹⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ¹⁴¹ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ¹⁴² tn Grk “so that they might catch him in some word.”

[20:20]  ¹⁴³ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[20:28]  ¹⁴⁴ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ¹⁴⁵ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ¹⁴⁶ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ¹⁴⁷ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ¹⁴⁸ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[5:24]  ¹⁴⁹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ¹⁵⁰ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ¹⁵¹ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ¹⁵² tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ¹⁵³ tn Grk “to your house.”

[7:6]  ¹⁵⁴ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹⁵⁵ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ¹⁵⁶ sn See the note on the word centurion in 7:2.

[7:6]  ¹⁵⁷ tn Or “do not be bothered.”

[7:6]  ¹⁵⁸ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[9:12]  ¹⁵⁹ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ¹⁶⁰ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ¹⁶¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ¹⁶² tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ¹⁶³ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.