Lukas 1:54

1:54 He has helped his servant Israel, remembering ¹  his mercy, ² 

Lukas 11:16

11:16 Others, to test ³  him, ⁴  began asking for ⁵  a sign ⁶  from heaven.

Lukas 11:30

11:30 For just as Jonah became a sign to the people of Nineveh, ⁷  so the Son of Man will be a sign ⁸  to this generation. ⁹ 

Lukas 11:47

11:47 Woe to you! You build ¹⁰  the tombs of the prophets whom your ancestors ¹¹  killed.

Lukas 12:17

12:17 so ¹²  he thought to himself, ¹³  ‘What should I do, for I have nowhere to store my crops?’ ¹⁴ 

Lukas 14:17

14:17 At ¹⁵  the time for the banquet ¹⁶  he sent his slave ¹⁷  to tell those who had been invited, ‘Come, because everything is now ready.’

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ¹⁸  and sinners were coming ¹⁹  to hear him.

Lukas 19:48

19:48 but ²⁰  they could not find a way to do it, ²¹  for all the people hung on his words. ²² 

Lukas 22:2

22:2 The ²³  chief priests and the experts in the law ²⁴  were trying to find some way ²⁵  to execute ²⁶  Jesus, ²⁷  for they were afraid of the people. ²⁸ 

[1:54]  ¹ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ² tn Or “his [God’s] loyal love.”

[11:16]  ³ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ⁴ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ⁵ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ⁶ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:30]  ⁷ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ⁸ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ⁹ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[11:47]  ¹⁰ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[12:17]  ¹² tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ¹³ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ¹⁴ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[14:17]  ¹⁵ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ¹⁶ tn Or “dinner.”

[14:17]  ¹⁷ tn See the note on the word “slave” in 7:2.

[15:1]  ¹⁸ sn See the note on tax collectors in 3:12.

[15:1]  ¹⁹ tn Grk “were drawing near.”

[19:48]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ²¹ tn Grk “they did not find the thing that they might do.”

[19:48]  ²² sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[22:2]  ²³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ²⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ²⁵ tn Grk “were seeking how.”

[22:2]  ²⁶ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ²⁸ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.