Lukas 1:5

Birth Announcement of John the Baptist

1:5 During the reign ¹  of Herod ²  king of Judea, there lived a priest named Zechariah who belonged to ³  the priestly division of Abijah, ⁴  and he had a wife named Elizabeth, ⁵  who was a descendant of Aaron. ⁶ 

Lukas 1:18

1:18 Zechariah ⁷  said to the angel, “How can I be sure of this? ⁸  For I am an old man, and my wife is old as well.” ⁹ 

Lukas 1:22

1:22 When ¹⁰  he came out, he was not able to speak to them. They ¹¹  realized that he had seen a vision ¹²  in the holy place, ¹³  because ¹⁴  he was making signs to them and remained unable to speak. ¹⁵ 

Lukas 1:41

1:41 When ¹⁶  Elizabeth heard Mary’s greeting, the baby leaped ¹⁷  in her ¹⁸  womb, and Elizabeth was filled with the Holy Spirit. ¹⁹ 

Lukas 1:66

1:66 All ²⁰  who heard these things ²¹  kept them in their hearts, ²²  saying, “What then will this child be?” ²³  For the Lord’s hand ²⁴  was indeed with him.

Lukas 2:21

2:21 At ²⁵  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ²⁶  before he was conceived in the womb.

Lukas 2:25

The Prophecy of Simeon

2:25 Now ²⁷  there was a man in Jerusalem ²⁸  named Simeon who was righteous ²⁹  and devout, looking for the restoration ³⁰  of Israel, and the Holy Spirit ³¹  was upon him.

Lukas 2:34

2:34 Then ³²  Simeon blessed them and said to his mother Mary, “Listen carefully: ³³  This child ³⁴  is destined to be the cause of the falling and rising ³⁵  of many in Israel and to be a sign that will be rejected. ³⁶ 

Lukas 2:51

2:51 Then ³⁷  he went down with them and came to Nazareth, ³⁸  and was obedient ³⁹  to them. But ⁴⁰  his mother kept all these things ⁴¹  in her heart. ⁴² 

Lukas 3:8

3:8 Therefore produce ⁴³  fruit ⁴⁴  that proves your repentance, and don’t begin to say ⁴⁵  to yourselves, ‘We have Abraham as our father.’ ⁴⁶  For I tell you that God can raise up children for Abraham from these stones! ⁴⁷ 

Lukas 3:17

3:17 His winnowing fork ⁴⁸  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁴⁹  but the chaff he will burn up with inextinguishable fire.” ⁵⁰ 

Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁵¹  And a voice came from heaven, “You are my one dear Son; ⁵²  in you I take great delight.” ⁵³ 

Lukas 4:16

Rejection at Nazareth

4:16 Now ⁵⁴  Jesus ⁵⁵  came to Nazareth, ⁵⁶  where he had been brought up, and went into the synagogue ⁵⁷  on the Sabbath day, as was his custom. ⁵⁸  He ⁵⁹  stood up to read, ⁶⁰ 

Lukas 4:23

4:23 Jesus ⁶¹  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ⁶²  and say, ‘What we have heard that you did in Capernaum, ⁶³  do here in your hometown too.’”

Lukas 4:36

4:36 They ⁶⁴  were all amazed and began to say ⁶⁵  to one another, “What’s happening here? ⁶⁶  For with authority and power ⁶⁷  he commands the unclean spirits, and they come out!”

Lukas 5:7

5:7 So ⁶⁸  they motioned ⁶⁹  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ⁷⁰ 

Lukas 6:6

Healing a Withered Hand

6:6 On ⁷¹  another Sabbath, Jesus ⁷²  entered the synagogue ⁷³  and was teaching. Now ⁷⁴  a man was there whose right hand was withered. ⁷⁵ 

Lukas 7:9

7:9 When Jesus heard this, he was amazed ⁷⁶  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ⁷⁷ 

Lukas 7:16

7:16 Fear ⁷⁸  seized them all, and they began to glorify ⁷⁹  God, saying, “A great prophet ⁸⁰  has appeared ⁸¹  among us!” and “God has come to help ⁸²  his people!”

Lukas 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ⁸³ 

‘We played the flute for you, yet you did not dance; ⁸⁴ 

we wailed in mourning, ⁸⁵  yet you did not weep.’

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ⁸⁶  he said to himself, “If this man were a prophet, ⁸⁷  he would know who and what kind of woman ⁸⁸  this is who is touching him, that she is a sinner.”

Lukas 8:5

8:5 “A sower went out to sow ⁸⁹  his seed. ⁹⁰  And as he sowed, some fell along the path and was trampled on, and the wild birds ⁹¹  devoured it.

Lukas 8:10

8:10 He ⁹²  said, “You have been given ⁹³  the opportunity to know ⁹⁴  the secrets ⁹⁵  of the kingdom of God, ⁹⁶  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ⁹⁷ 

Lukas 8:13

8:13 Those ⁹⁸  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ⁹⁹  but ¹⁰⁰  in a time of testing ¹⁰¹  fall away. ¹⁰² 

Lukas 8:22

Stilling of a Storm

8:22 One ¹⁰³  day Jesus ¹⁰⁴  got into a boat ¹⁰⁵  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ¹⁰⁶  they set out,

Lukas 9:18

Peter’s Confession

9:18 Once ¹⁰⁷  when Jesus ¹⁰⁸  was praying ¹⁰⁹  by himself, and his disciples were nearby, he asked them, ¹¹⁰  “Who do the crowds say that I am?” ¹¹¹ 

Lukas 9:26

9:26 For whoever is ashamed ¹¹²  of me and my words, the Son of Man will be ashamed of that person ¹¹³  when he comes in his glory and in the glory ¹¹⁴  of the Father and of the holy angels.

Lukas 10:7

10:7 Stay ¹¹⁵  in that same house, eating and drinking what they give you, ¹¹⁶  for the worker deserves his pay. ¹¹⁷  Do not move around from house to house.

Lukas 10:35

10:35 The ¹¹⁸  next day he took out two silver coins ¹¹⁹  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ¹²⁰ 

Lukas 11:27

11:27 As ¹²¹  he said these things, a woman in the crowd spoke out ¹²²  to him, “Blessed is the womb ¹²³  that bore you and the breasts at which you nursed!” ¹²⁴ 

Lukas 11:31-32

11:31 The queen of the South ¹²⁵  will rise up at the judgment ¹²⁶  with the people ¹²⁷  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ¹²⁸  something greater ¹²⁹  than Solomon is here! 11:32 The people ¹³⁰  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹³¹  – and now, ¹³²  something greater than Jonah is here!

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ¹³³  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹³⁴  began to speak first to his disciples, “Be on your guard against ¹³⁵  the yeast of the Pharisees, ¹³⁶  which is hypocrisy. ¹³⁷ 

Lukas 12:15

12:15 Then ¹³⁸  he said to them, “Watch out and guard yourself from ¹³⁹  all types of greed, ¹⁴⁰  because one’s life does not consist in the abundance of his possessions.”

Lukas 12:27

12:27 Consider how the flowers ¹⁴¹  grow; they do not work ¹⁴²  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Lukas 12:33

12:33 Sell your possessions ¹⁴³  and give to the poor. ¹⁴⁴  Provide yourselves purses that do not wear out – a treasure in heaven ¹⁴⁵  that never decreases, ¹⁴⁶  where no thief approaches and no moth ¹⁴⁷  destroys.

Lukas 12:42

12:42 The Lord replied, ¹⁴⁸  “Who then is the faithful and wise manager, ¹⁴⁹  whom the master puts in charge of his household servants, ¹⁵⁰  to give them their allowance of food at the proper time?

Lukas 12:45

12:45 But if ¹⁵¹  that ¹⁵²  slave should say to himself, ¹⁵³  ‘My master is delayed ¹⁵⁴  in returning,’ and he begins to beat ¹⁵⁵  the other ¹⁵⁶  slaves, both men and women, ¹⁵⁷  and to eat, drink, and get drunk,

Lukas 13:4

13:4 Or those eighteen who were killed ¹⁵⁸  when the tower in Siloam fell on them, ¹⁵⁹  do you think they were worse offenders than all the others who live in Jerusalem? ¹⁶⁰ 

Lukas 13:7

13:7 So ¹⁶¹  he said to the worker who tended the vineyard, ‘For ¹⁶²  three years ¹⁶³  now, I have come looking for fruit on this fig tree, and each time I inspect it ¹⁶⁴  I find none. Cut ¹⁶⁵  it down! Why ¹⁶⁶  should it continue to deplete ¹⁶⁷  the soil?’

Lukas 13:19

13:19 It is like a mustard seed ¹⁶⁸  that a man took and sowed ¹⁶⁹  in his garden. It ¹⁷⁰  grew and became a tree, ¹⁷¹  and the wild birds ¹⁷²  nested in its branches.” ¹⁷³ 

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ¹⁷⁴  when you see Abraham, Isaac, Jacob, ¹⁷⁵  and all the prophets in the kingdom of God ¹⁷⁶  but you yourselves thrown out. ¹⁷⁷ 

Lukas 13:35

13:35 Look, your house is forsaken! ¹⁷⁸  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ¹⁷⁹ 

Lukas 14:31

14:31 Or what king, going out to confront another king in battle, will not sit down ¹⁸⁰  first and determine whether he is able with ten thousand to oppose ¹⁸¹  the one coming against him with twenty thousand?

Lukas 15:4

15:4 “Which one ¹⁸²  of you, if he has a hundred ¹⁸³  sheep and loses one of them, would not leave the ninety-nine in the open pasture ¹⁸⁴  and go look for ¹⁸⁵  the one that is lost until he finds it? ¹⁸⁶ 

Lukas 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ¹⁸⁷  who repents than over ninety-nine righteous people ¹⁸⁸  who have no need to repent. ¹⁸⁹ 

Lukas 16:3

16:3 Then ¹⁹⁰  the manager said to himself, ‘What should I do, since my master is taking my position ¹⁹¹  away from me? I’m not strong enough to dig, ¹⁹²  and I’m too ashamed ¹⁹³  to beg.

Lukas 16:15

16:15 But ¹⁹⁴  Jesus ¹⁹⁵  said to them, “You are the ones who justify yourselves in men’s eyes, ¹⁹⁶  but God knows your hearts. For what is highly prized ¹⁹⁷  among men is utterly detestable ¹⁹⁸  in God’s sight.

Lukas 16:24-26

16:24 So ¹⁹⁹  he called out, ²⁰⁰  ‘Father Abraham, have mercy on me, and send Lazarus ²⁰¹  to dip the tip of his finger ²⁰²  in water and cool my tongue, because I am in anguish ²⁰³  in this fire.’ ²⁰⁴  16:25 But Abraham said, ‘Child, ²⁰⁵  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ²⁰⁶  16:26 Besides all this, ²⁰⁷  a great chasm ²⁰⁸  has been fixed between us, ²⁰⁹  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Lukas 17:6

17:6 So ²¹⁰  the Lord replied, ²¹¹  “If ²¹²  you had faith the size of ²¹³  a mustard seed, you could say to this black mulberry ²¹⁴  tree, ‘Be pulled out by the roots and planted in the sea,’ ²¹⁵  and it would obey ²¹⁶  you.

Lukas 18:8

18:8 I tell you, he will give them justice speedily. ²¹⁷  Nevertheless, when the Son of Man comes, will he find faith ²¹⁸  on earth?”

Lukas 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ²¹⁹  and give the money ²²⁰  to the poor, ²²¹  and you will have treasure ²²²  in heaven. Then ²²³  come, follow me.”

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ²²⁴  and said to him, “Zacchaeus, come down quickly, ²²⁵  because I must ²²⁶  stay at your house today.” ²²⁷ 

Lukas 19:15

19:15 When ²²⁸  he returned after receiving the kingdom, he summoned ²²⁹  these slaves to whom he had given the money. He wanted ²³⁰  to know how much they had earned ²³¹  by trading.

Lukas 19:30

19:30 telling them, ²³²  “Go to the village ahead of you. ²³³  When ²³⁴  you enter it, you will find a colt tied there that has never been ridden. ²³⁵  Untie it and bring it here.

Lukas 20:2

20:2 and said to him, ²³⁶  “Tell us: By what authority ²³⁷  are you doing these things? ²³⁸  Or who it is who gave you this authority?”

Lukas 20:19

20:19 Then ²³⁹  the experts in the law ²⁴⁰  and the chief priests wanted to arrest ²⁴¹  him that very hour, because they realized he had told this parable against them. But ²⁴²  they were afraid of the people.

Lukas 22:37

22:37 For I tell you that this scripture must be ²⁴³  fulfilled in me, ‘And he was counted with the transgressors.’ ²⁴⁴  For what is written about me is being fulfilled.” ²⁴⁵ 

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ²⁴⁶  you did not arrest me. ²⁴⁷  But this is your hour, ²⁴⁸  and that of the power ²⁴⁹  of darkness!”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ²⁵⁰  the people. When I examined him before you, I ²⁵¹  did not find this man guilty ²⁵²  of anything you accused him of doing.

Lukas 24:19

24:19 He ²⁵³  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ²⁵⁴  who, with his powerful deeds and words, proved to be a prophet ²⁵⁵  before God and all the people;

Lukas 24:44

Jesus’ Final Commission

24:44 Then ²⁵⁶  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²⁵⁷  in the law of Moses and the prophets and the psalms ²⁵⁸  must be fulfilled.”

Lukas 24:49

24:49 And look, I am sending you ²⁵⁹  what my Father promised. ²⁶⁰  But stay in the city ²⁶¹  until you have been clothed with power ²⁶²  from on high.”

[1:5]  ¹ tn Grk “It happened that in the days.” 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.

[1:5]  ² sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ³ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ⁴ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ⁵ tn Grk “and her name was Elizabeth.”

[1:5]  ⁶ tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[1:18]  ⁷ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁸ tn Grk “How will I know this?”

[1:18]  ⁹ tn Grk “is advanced in days” (an idiom for old age).

[1:22]  ¹⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ¹¹ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ¹² tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ¹³ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ¹⁴ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ¹⁵ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[1:41]  ¹⁶ tn Grk “And 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ¹⁷ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ¹⁸ tn The antecedent of “her” is Elizabeth.

[1:41]  ¹⁹ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:66]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ²¹ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ²² tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ²³ tn Or “what manner of child will this one be?”

[1:66]  ²⁴ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[2:21]  ²⁵ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ²⁶ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[2:25]  ²⁷ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ²⁹ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ³⁰ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ³¹ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[2:34]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ³³ tn Grk “behold.”

[2:34]  ³⁴ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ³⁵ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ³⁶ tn Grk “and for a sign of contradiction.”

[2:51]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ³⁸ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ³⁹ tn Or “was submitting.”

[2:51]  ⁴⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁴¹ tn Or “all these words.”

[2:51]  ⁴² sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[3:8]  ⁴³ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ⁴⁴ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ⁴⁵ tn In other words, “do not even begin to think this.”

[3:8]  ⁴⁶ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ⁴⁷ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[3:17]  ⁴⁸ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁴⁹ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁵⁰ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[3:22]  ⁵¹ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ⁵² tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ⁵³ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:22]  tn Or “with you I am well pleased.”

[3:22]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[4:16]  ⁵⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ⁵⁶ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ⁵⁷ sn See the note on synagogues in 4:15.

[4:16]  ⁵⁸ tn Grk “according to his custom.”

[4:16]  ⁵⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ⁶⁰ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:23]  ⁶¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ⁶² sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ⁶³ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:36]  ⁶⁴ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ⁶⁵ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ⁶⁶ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ⁶⁷ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[5:7]  ⁶⁸ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ⁶⁹ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ⁷⁰ tn This infinitive conveys the idea that the boats were at the point of sinking.

[6:6]  ⁷¹ tn Grk “Now it happened that on.” 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.

[6:6]  ⁷² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ⁷³ sn See the note on synagogues in 4:15.

[6:6]  ⁷⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ⁷⁵ tn Grk “a man was there and his right hand was withered.”

[6:6]  sn Withered means the man’s hand was shrunken and paralyzed.

[7:9]  ⁷⁶ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ⁷⁷ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:16]  ⁷⁸ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁷⁹ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁸⁰ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁸¹ tn Grk “arisen.”

[7:16]  ⁸² tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:32]  ⁸³ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ⁸⁴ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ⁸⁵ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:39]  ⁸⁶ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁸⁷ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁸⁸ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:5]  ⁸⁹ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ⁹⁰ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ⁹¹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:10]  ⁹² tn Here δέ (de) has not been translated.

[8:10]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:13]  ⁹⁸ tn Here δέ (de) has not been translated.

[8:13]  ⁹⁹ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ¹⁰⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ¹⁰¹ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ¹⁰² sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[8:22]  ¹⁰³ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.

[8:22]  ¹⁰⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ¹⁰⁵ sn A boat that held all the disciples would be of significant size.

[8:22]  ¹⁰⁶ tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:18]  ¹⁰⁷ tn Grk “And 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ¹⁰⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ¹⁰⁹ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ¹¹⁰ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ¹¹¹ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[9:26]  ¹¹² sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ¹¹³ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ¹¹⁴ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[10:7]  ¹¹⁵ tn Here δέ (de) has not been translated.

[10:7]  ¹¹⁶ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ¹¹⁷ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:35]  ¹¹⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹¹⁹ tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ¹²⁰ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[11:27]  ¹²¹ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.

[11:27]  ¹²² tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ¹²³ tn For this term see L&N 8.69.

[11:27]  ¹²⁴ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:31]  ¹²⁵ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ¹²⁶ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ¹²⁷ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ¹²⁸ tn Grk “behold.”

[11:31]  ¹²⁹ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[11:32]  ¹³⁰ tn See the note on the word “people” in v. 31.

[11:32]  ¹³¹ tn Grk “at the preaching of Jonah.”

[11:32]  sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

[11:32]  ¹³² tn Grk “behold.”

[12:1]  ¹³³ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ¹³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ¹³⁵ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ¹³⁶ sn See the note on Pharisees in 5:17.

[12:1]  ¹³⁷ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:15]  ¹³⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ¹³⁹ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ¹⁴⁰ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[12:27]  ¹⁴¹ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ¹⁴² tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[12:33]  ¹⁴³ sn The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.

[12:33]  ¹⁴⁴ tn Grk “give alms,” but this term is not in common use today.

[12:33]  ¹⁴⁵ tn Grk “in the heavens.”

[12:33]  ¹⁴⁶ tn Or “an unfailing treasure in heaven,” or “an inexhaustible treasure in heaven.”

[12:33]  ¹⁴⁷ tn The term σής (shs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.

[12:42]  ¹⁴⁸ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ¹⁴⁹ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ¹⁵⁰ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:45]  ¹⁵¹ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ¹⁵² tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ¹⁵³ tn Grk “should say in his heart.”

[12:45]  ¹⁵⁴ tn Or “is taking a long time.”

[12:45]  ¹⁵⁵ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ¹⁵⁶ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹⁵⁷ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[13:4]  ¹⁵⁸ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ¹⁵⁹ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ¹⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:7]  ¹⁶¹ 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]  ¹⁶² tn Grk “Behold, for.”

[13:7]  ¹⁶³ 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]  ¹⁶⁴ 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]  ¹⁶⁵ 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]  ¹⁶⁶ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ¹⁶⁷ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:19]  ¹⁶⁸ sn The mustard seed was noted for its tiny size.

[13:19]  ¹⁶⁹ tn Grk “threw.”

[13:19]  ¹⁷⁰ tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:19]  ¹⁷¹ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ¹⁷² tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:19]  ¹⁷³ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[13:28]  ¹⁷⁴ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ¹⁷⁵ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  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.

[13:28]  ¹⁷⁷ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:35]  ¹⁷⁸ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ¹⁷⁹ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[14:31]  ¹⁸⁰ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ¹⁸¹ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[15:4]  ¹⁸² tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹⁸³ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ¹⁸⁴ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ¹⁸⁵ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ¹⁸⁶ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:7]  ¹⁸⁷ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ¹⁸⁸ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ¹⁸⁹ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[16:3]  ¹⁹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ¹⁹¹ tn Grk “the stewardship,” “the management.”

[16:3]  ¹⁹² tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ¹⁹³ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:3]  sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

[16:15]  ¹⁹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ¹⁹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ¹⁹⁶ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹⁹⁷ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹⁹⁸ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:24]  ¹⁹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ²⁰⁰ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²⁰¹ 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]  ²⁰² 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]  ²⁰³ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²⁰⁴ sn Fire in this context is OT imagery; see Isa 66:24.

[16:25]  ²⁰⁵ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ²⁰⁶ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[16:26]  ²⁰⁷ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ²⁰⁸ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ²⁰⁹ tn Grk “between us and you.”

[17:6]  ²¹⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ²¹¹ tn Grk “said.”

[17:6]  ²¹² tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ²¹³ tn Grk “faith as,” “faith like.”

[17:6]  ²¹⁴ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ²¹⁵ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ²¹⁶ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[18:8]  ²¹⁷ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ²¹⁸ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[18:22]  ²¹⁹ sn See Luke 14:33.

[18:22]  ²²⁰ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ²²¹ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ²²² sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ²²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[19:5]  ²²⁴ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ²²⁵ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ²²⁶ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ²²⁷ sn On today here and in v. 9, see the note on today in 2:11.

[19:15]  ²²⁸ 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]  ²²⁹ 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]  ²³⁰ 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]  ²³¹ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[19:30]  ²³² tn Grk “saying.”

[19:30]  ²³³ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ²³⁴ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ²³⁵ tn Grk “a colt tied there on which no one of men has ever sat.”

[20:2]  ²³⁶ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ²³⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ²³⁸ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[20:19]  ²³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ²⁴⁰ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ²⁴¹ tn Grk “tried to lay hands on him.”

[20:19]  ²⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[22:37]  ²⁴³ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ²⁴⁴ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ²⁴⁵ tn Grk “is having its fulfillment.”

[22:53]  ²⁴⁶ tn Grk “in the temple.”

[22:53]  ²⁴⁷ tn Grk “lay hands on me.”

[22:53]  ²⁴⁸ tn Or “your time.”

[22:53]  ²⁴⁹ tn Or “authority,” “domain.”

[23:14]  ²⁵⁰ tn This term also appears in v. 2.

[23:14]  ²⁵¹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²⁵² tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:19]  ²⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ²⁵⁴ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ²⁵⁵ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:44]  ²⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²⁵⁷ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²⁵⁸ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[24:49]  ²⁵⁹ tn Grk “sending on you.”

[24:49]  ²⁶⁰ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ²⁶¹ sn The city refers to Jerusalem.

[24:49]  ²⁶² sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).