Lukas 1:63

1:63 He ¹  asked for a writing tablet ²  and wrote, ³  “His name is John.” And they were all amazed. ⁴ 

Lukas 4:33

4:33 Now ⁵  in the synagogue ⁶  there was a man who had the spirit of an unclean ⁷  demon, and he cried out with a loud voice,

Lukas 7:2

7:2 A centurion ⁸  there ⁹  had a slave ¹⁰  who was highly regarded, ¹¹  but who was sick and at the point of death.

Lukas 7:46

7:46 You did not anoint my head with oil, but she has anointed my feet ¹²  with perfumed oil.

Lukas 8:7

8:7 Other seed fell among the thorns, ¹³  and they grew up with it and choked ¹⁴  it.

Lukas 9:34

9:34 As ¹⁵  he was saying this, a cloud ¹⁶  came ¹⁷  and overshadowed ¹⁸  them, and they were afraid as they entered the cloud.

Lukas 9:60

9:60 But Jesus ¹⁹  said to him, “Let the dead bury their own dead, ²⁰  but as for you, go and proclaim the kingdom of God.” ²¹ 

Lukas 12:17

12:17 so ²²  he thought to himself, ²³  ‘What should I do, for I have nowhere to store my crops?’ ²⁴ 

Lukas 13:21

13:21 It is like yeast that a woman took and mixed with ²⁵  three measures ²⁶  of flour until all the dough had risen.” ²⁷ 

Lukas 15:2

15:2 But ²⁸  the Pharisees ²⁹  and the experts in the law ³⁰  were complaining, ³¹  “This man welcomes ³²  sinners and eats with them.”

Lukas 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ³³  against heaven ³⁴  and against ³⁵  you.

Lukas 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ³⁶  So ³⁷  they began to celebrate.

Lukas 15:31

15:31 Then ³⁸  the father ³⁹  said to him, ‘Son, you are always with me, and everything that belongs to me is yours.

Lukas 17:25

17:25 But first he must ⁴⁰  suffer many things and be rejected by this generation.

Lukas 18:19

18:19 Jesus ⁴¹  said to him, “Why do you call me good? ⁴²  No one is good except God alone.

Lukas 18:30

18:30 who will not receive many times more ⁴³  in this age ⁴⁴  – and in the age to come, eternal life.” ⁴⁵ 

Lukas 19:7

19:7 And when the people ⁴⁶  saw it, they all complained, ⁴⁷  “He has gone in to be the guest of a man who is a sinner.” ⁴⁸ 

Lukas 19:35

19:35 Then ⁴⁹  they brought it to Jesus, threw their cloaks ⁵⁰  on the colt, ⁵¹  and had Jesus get on ⁵²  it.

Lukas 20:24

20:24 “Show me a denarius. ⁵³  Whose image ⁵⁴  and inscription are on it?” ⁵⁵  They said, “Caesar’s.”

Lukas 22:3

22:3 Then ⁵⁶  Satan ⁵⁷  entered Judas, the one called Iscariot, who was one of the twelve. ⁵⁸ 

Lukas 23:23

23:23 But they were insistent, ⁵⁹  demanding with loud shouts that he be crucified. And their shouts prevailed.

Lukas 23:43

23:43 And Jesus ⁶⁰  said to him, “I tell you the truth, ⁶¹  today ⁶²  you will be with me in paradise.” ⁶³ 

Lukas 24:7

24:7 that ⁶⁴  the Son of Man must be delivered ⁶⁵  into the hands of sinful men, ⁶⁶  and be crucified, ⁶⁷  and on the third day rise again.” ⁶⁸ 

[1:63]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ² sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ³ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ⁴ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[4:33]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ⁶ sn See the note on synagogues in 4:15.

[4:33]  ⁷ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[7:2]  ⁸ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ⁹ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ¹⁰ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ¹¹ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:46]  ¹² sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[8:7]  ¹³ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ¹⁴ sn That is, crowded out the good plants.

[9:34]  ¹⁵ tn Here δέ (de) has not been translated.

[9:34]  ¹⁶ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ¹⁷ tn Or “appeared.”

[9:34]  ¹⁸ tn Or “surrounded.”

[9:60]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ²⁰ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ²¹ 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.

[12:17]  ²² tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ²³ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ²⁴ 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.

[13:21]  ²⁵ tn Grk “hid in.”

[13:21]  ²⁶ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ²⁷ tn Grk “it was all leavened.”

[13:21]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[15:2]  ²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ²⁹ sn See the note on Pharisees in 5:17.

[15:2]  ³⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ³¹ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ³² tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[15:18]  ³³ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ³⁴ sn The phrase against heaven is a circumlocution for God.

[15:18]  ³⁵ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:24]  ³⁶ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:31]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ³⁹ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[17:25]  ⁴⁰ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[18:19]  ⁴¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁴² sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[18:30]  ⁴³ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ⁴⁴ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ⁴⁵ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[19:7]  ⁴⁶ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ⁴⁷ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ⁴⁸ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[19:35]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ⁵⁰ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ⁵¹ sn See Zech 9:9.

[19:35]  ⁵² tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[20:24]  ⁵³ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[20:24]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.

[20:24]  ⁵⁴ tn Or “whose likeness.”

[20:24]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[20:24]  ⁵⁵ tn Grk “whose likeness and inscription does it have?”

[22:3]  ⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ⁵⁷ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ⁵⁸ tn Grk “Iscariot, being of the number of the twelve.”

[23:23]  ⁵⁹ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:43]  ⁶⁰ tn Grk “he.”

[23:43]  ⁶¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ⁶² sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ⁶³ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[24:7]  ⁶⁴ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ⁶⁵ tn See Luke 9:22, 44; 13:33.

[24:7]  ⁶⁶ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ⁶⁷ sn See the note on crucify in 23:21.

[24:7]  ⁶⁸ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.