Lukas 1:7

1:7 But they did not have a child, because Elizabeth was barren, ¹  and they were both very old. ² 

Lukas 1:32

1:32 He ³  will be great, ⁴  and will be called the Son of the Most High, ⁵  and the Lord God will give him the throne of his father ⁶  David.

Lukas 1:59

1:59 On ⁷  the eighth day ⁸  they came to circumcise the child, and they wanted to name ⁹  him Zechariah after his father.

Lukas 1:65

1:65 All ¹⁰  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about.

Lukas 1:80

1:80 And the child kept growing ¹¹  and becoming strong ¹²  in spirit, and he was in the wilderness ¹³  until the day he was revealed ¹⁴  to Israel.

Lukas 2:8

The Shepherds’ Visit

2:8 Now ¹⁵  there were shepherds ¹⁶  nearby ¹⁷  living out in the field, keeping guard ¹⁸  over their flock at night.

Lukas 2:38

2:38 At that moment, ¹⁹  she came up to them ²⁰  and began to give thanks to God and to speak ²¹  about the child ²²  to all who were waiting for the redemption of Jerusalem. ²³ 

Lukas 2:43-44

2:43 But ²⁴  when the feast was over, ²⁵  as they were returning home, ²⁶  the boy Jesus stayed behind in Jerusalem. His ²⁷  parents ²⁸  did not know it, 2:44 but (because they assumed that he was in their group of travelers) ²⁹  they went a day’s journey. Then ³⁰  they began to look for him among their relatives and acquaintances. ³¹ 

Lukas 3:9

3:9 Even now the ax is laid at the root of the trees, ³²  and every tree that does not produce good fruit will be ³³  cut down and thrown into the fire.”

Lukas 4:2

4:2 where for forty days he endured temptations ³⁴  from the devil. He ³⁵  ate nothing ³⁶  during those days, and when they were completed, ³⁷  he was famished.

Lukas 4:8

4:8 Jesus ³⁸  answered him, ³⁹  “It is written, ‘You are to worship ⁴⁰  the Lord ⁴¹  your God and serve only him.’” ⁴² 

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ⁴³  Jesus, in the power of the Spirit, ⁴⁴  returned to Galilee, and news about him spread ⁴⁵  throughout the surrounding countryside. ⁴⁶ 

Lukas 4:17

4:17 and the scroll of the prophet Isaiah was given to him. He ⁴⁷  unrolled ⁴⁸  the scroll and found the place where it was written,

Lukas 4:20

4:20 Then ⁴⁹  he rolled up ⁵⁰  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ⁵¹  him.

Lukas 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁵²  yet ⁵³  none of them was cleansed except Naaman the Syrian.” ⁵⁴ 

Lukas 5:1

The Call of the Disciples

5:1 Now ⁵⁵  Jesus was standing by the Lake of Gennesaret, ⁵⁶  and the crowd was pressing around him ⁵⁷  to hear the word of God.

Lukas 5:13

5:13 So ⁵⁸  he stretched out his hand and touched ⁵⁹  him, saying, “I am willing. Be clean!” And immediately the leprosy left him.

Lukas 5:15

5:15 But the news about him spread even more, ⁶⁰  and large crowds were gathering together to hear him ⁶¹  and to be healed of their illnesses.

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ⁶²  was going through the grain fields on ⁶³  a Sabbath, ⁶⁴  and his disciples picked some heads of wheat, ⁶⁵  rubbed them in their hands, and ate them. ⁶⁶ 

Lukas 6:3

6:3 Jesus ⁶⁷  answered them, ⁶⁸  “Haven’t you read what David did when he and his companions were hungry –

Lukas 6:10

6:10 After ⁶⁹  looking around ⁷⁰  at them all, he said to the man, ⁷¹  “Stretch out your hand.” The man ⁷²  did so, and his hand was restored. ⁷³ 

Lukas 6:32-34

6:32 “If ⁷⁴  you love those who love you, what credit is that to you? For even sinners ⁷⁵  love those who love them. ⁷⁶  6:33 And ⁷⁷  if you do good to those who do good to you, what credit is that to you? Even ⁷⁸  sinners ⁷⁹  do the same. 6:34 And if you lend to those from whom you hope to be repaid, ⁸⁰  what credit is that to you? Even sinners ⁸¹  lend to sinners, so that they may be repaid in full. ⁸² 

Lukas 6:47

6:47 “Everyone who comes to me and listens to my words and puts them into practice ⁸³  – I will show you what he is like:

Lukas 7:14

7:14 Then ⁸⁴  he came up ⁸⁵  and touched ⁸⁶  the bier, ⁸⁷  and those who carried it stood still. He ⁸⁸  said, “Young man, I say to you, get up!”

Lukas 7:37

7:37 Then ⁸⁹  when a woman of that town, who was a sinner, learned that Jesus ⁹⁰  was dining ⁹¹  at the Pharisee’s house, she brought an alabaster jar ⁹²  of perfumed oil. ⁹³ 

Lukas 8:2

8:2 and also some women ⁹⁴  who had been healed of evil spirits and disabilities: ⁹⁵  Mary ⁹⁶  (called Magdalene), from whom seven demons had gone out,

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁹⁷  the word, cling to it ⁹⁸  with an honest and good ⁹⁹  heart, and bear fruit with steadfast endurance. ¹⁰⁰ 

Lukas 8:19

Jesus’ True Family

8:19 Now Jesus’ ¹⁰¹  mother and his brothers ¹⁰²  came to him, but ¹⁰³  they could not get near him because of the crowd.

Lukas 8:21

8:21 But he replied ¹⁰⁴  to them, “My mother and my brothers are those ¹⁰⁵  who hear the word of God and do it.” ¹⁰⁶ 

Lukas 8:32-34

8:32 Now a large herd of pigs was feeding there on the hillside, ¹⁰⁷  and the demonic spirits ¹⁰⁸  begged Jesus ¹⁰⁹  to let them go into them. He gave them permission. ¹¹⁰  8:33 So ¹¹¹  the demons came out of the man and went into the pigs, and the herd of pigs ¹¹²  rushed down the steep slope into the lake and drowned. 8:34 When ¹¹³  the herdsmen saw what had happened, they ran off and spread the news ¹¹⁴  in the town ¹¹⁵  and countryside.

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ¹¹⁶  the apostles returned, ¹¹⁷  they told Jesus ¹¹⁸  everything they had done. Then ¹¹⁹  he took them with him and they withdrew privately to a town ¹²⁰  called Bethsaida. ¹²¹ 

Lukas 9:23

A Call to Discipleship

9:23 Then ¹²²  he said to them all, ¹²³  “If anyone wants to become my follower, ¹²⁴  he must deny ¹²⁵  himself, take up his cross daily, ¹²⁶  and follow me.

Lukas 9:28-29

The Transfiguration

9:28 Now ¹²⁷  about eight days ¹²⁸  after these sayings, Jesus ¹²⁹  took with him Peter, John, and James, and went up the mountain to pray. 9:29 As ¹³⁰  he was praying, ¹³¹  the appearance of his face was transformed, ¹³²  and his clothes became very bright, a brilliant white. ¹³³ 

Lukas 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹³⁴  them?” ¹³⁵ 

Lukas 10:39

10:39 She ¹³⁶  had a sister named Mary, who sat ¹³⁷  at the Lord’s feet ¹³⁸  and listened to what he said.

Lukas 11:14

Jesus and Beelzebul

11:14 Now ¹³⁹  he was casting out a demon that was mute. ¹⁴⁰  When ¹⁴¹  the demon had gone out, the man who had been mute began to speak, ¹⁴²  and the crowds were amazed.

Lukas 12:11

12:11 But when they bring you before the synagogues, ¹⁴³  the ¹⁴⁴  rulers, and the authorities, do not worry about how you should make your defense ¹⁴⁵  or what you should say,

Lukas 12:36

12:36 be like people ¹⁴⁶  waiting for their master to come back from the wedding celebration, ¹⁴⁷  so that when he comes and knocks they can immediately open the door for him.

Lukas 12:54

Reading the Signs

12:54 Jesus ¹⁴⁸  also said to the crowds, “When you see a cloud rising in the west, ¹⁴⁹  you say at once, ‘A rainstorm ¹⁵⁰  is coming,’ and it does.

Lukas 13:8

13:8 But the worker ¹⁵¹  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ¹⁵²  on it.

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ¹⁵³  one Sabbath when Jesus went to dine ¹⁵⁴  at the house of a leader ¹⁵⁵  of the Pharisees, ¹⁵⁶  they were watching ¹⁵⁷  him closely.

Lukas 14:3

14:3 So ¹⁵⁸  Jesus asked ¹⁵⁹  the experts in religious law ¹⁶⁰  and the Pharisees, “Is it lawful to heal on the Sabbath ¹⁶¹  or not?”

Lukas 14:5

14:5 Then ¹⁶²  he said to them, “Which of you, if you have a son ¹⁶³  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 14:19

14:19 Another ¹⁶⁴  said, ‘I have bought five yoke of oxen, ¹⁶⁵  and I am going out ¹⁶⁶  to examine them. Please excuse me.’

Lukas 15:9

15:9 Then ¹⁶⁷  when she has found it, she calls together her ¹⁶⁸  friends and neighbors, saying, ‘Rejoice ¹⁶⁹  with me, for I have found the coin ¹⁷⁰  that I had lost.’

Lukas 15:13

15:13 After ¹⁷¹  a few days, ¹⁷²  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ¹⁷³  his wealth ¹⁷⁴  with a wild lifestyle.

Lukas 15:15

15:15 So he went and worked for ¹⁷⁵  one of the citizens of that country, who ¹⁷⁶  sent him to his fields to feed pigs. ¹⁷⁷ 

Lukas 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹⁷⁸  against heaven ¹⁷⁹  and against ¹⁸⁰  you.

Lukas 15:25

15:25 “Now his older son was in the field. As ¹⁸¹  he came and approached the house, he heard music ¹⁸²  and dancing.

Lukas 16:16

16:16 “The law and the prophets were in force ¹⁸³  until John; ¹⁸⁴  since then, ¹⁸⁵  the good news of the kingdom of God ¹⁸⁶  has been proclaimed, and everyone is urged to enter it. ¹⁸⁷ 

Lukas 16:18

16:18 “Everyone who divorces his wife and marries ¹⁸⁸  someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

Lukas 16:21

16:21 who longed to eat ¹⁸⁹  what fell from the rich man’s table. In addition, the dogs ¹⁹⁰  came and licked ¹⁹¹  his sores.

Lukas 16:23

16:23 And in hell, ¹⁹²  as he was in torment, ¹⁹³  he looked up ¹⁹⁴  and saw Abraham far off with Lazarus at his side. ¹⁹⁵ 

Lukas 17:4

17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ¹⁹⁶  him.”

Lukas 17:14

17:14 When ¹⁹⁷  he saw them he said, “Go ¹⁹⁸  and show yourselves to the priests.” ¹⁹⁹  And ²⁰⁰  as they went along, they were cleansed.

Lukas 17:27

17:27 People ²⁰¹  were eating, ²⁰²  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ²⁰³  the flood came and destroyed them all. ²⁰⁴ 

Lukas 17:37

17:37 Then ²⁰⁵  the disciples ²⁰⁶  said ²⁰⁷  to him, “Where, ²⁰⁸  Lord?” He replied to them, “Where the dead body ²⁰⁹  is, there the vultures ²¹⁰  will gather.” ²¹¹ 

Lukas 18:4

18:4 For ²¹²  a while he refused, but later on ²¹³  he said to himself, ‘Though I neither fear God nor have regard for people, ²¹⁴ 

Lukas 18:7

18:7 Won’t ²¹⁵  God give justice to his chosen ones, who cry out ²¹⁶  to him day and night? ²¹⁷  Will he delay ²¹⁸  long to help them?

Lukas 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ²¹⁹  also told this parable to some who were confident that they were righteous and looked down ²²⁰  on everyone else.

Lukas 19:3

19:3 He ²²¹  was trying to get a look at Jesus, ²²²  but being a short man he could not see over the crowd. ²²³ 

Lukas 19:24

19:24 And he said to his attendants, ²²⁴  ‘Take the mina from him, and give it to the one who has ten.’ ²²⁵ 

Lukas 19:29

19:29 Now ²²⁶  when he approached Bethphage ²²⁷  and Bethany, at the place called the Mount of Olives, ²²⁸  he sent two of the disciples,

Lukas 19:35

19:35 Then ²²⁹  they brought it to Jesus, threw their cloaks ²³⁰  on the colt, ²³¹  and had Jesus get on ²³²  it.

Lukas 20:9

The Parable of the Tenants

20:9 Then ²³³  he began to tell the people this parable: “A man ²³⁴  planted a vineyard, ²³⁵  leased it to tenant farmers, ²³⁶  and went on a journey for a long time.

Lukas 20:16

20:16 He will come and destroy ²³⁷  those tenants and give the vineyard to others.” ²³⁸  When the people ²³⁹  heard this, they said, “May this never happen!” ²⁴⁰ 

Lukas 21:21

21:21 Then those who are in Judea must flee ²⁴¹  to the mountains. Those ²⁴²  who are inside the city must depart. Those ²⁴³  who are out in the country must not enter it,

Lukas 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ²⁴⁴  on the earth and wrath against this people.

Lukas 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ²⁴⁵  on thrones judging ²⁴⁶  the twelve tribes of Israel.

Lukas 22:39

On the Mount of Olives

22:39 Then ²⁴⁷  Jesus ²⁴⁸  went out and made his way, ²⁴⁹  as he customarily did, to the Mount of Olives, ²⁵⁰  and the disciples followed him.

Lukas 22:44

22:44 And in his anguish ²⁵¹  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ²⁵² 

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ²⁵³  and the man named Judas, one of the twelve, was leading them. He walked up ²⁵⁴  to Jesus to kiss him. ²⁵⁵ 

Lukas 22:50

22:50 Then ²⁵⁶  one of them ²⁵⁷  struck the high priest’s slave, ²⁵⁸  cutting off his right ear.

Lukas 22:56

22:56 Then a slave girl, ²⁵⁹  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 22:58

22:58 Then ²⁶⁰  a little later someone else ²⁶¹  saw him and said, “You are one of them too.” But Peter said, “Man, ²⁶²  I am not!”

Lukas 23:7

23:7 When ²⁶³  he learned that he was from Herod’s jurisdiction, ²⁶⁴  he sent him over to Herod, ²⁶⁵  who also happened to be in Jerusalem ²⁶⁶  at that time.

Lukas 23:29

23:29 For this is certain: ²⁶⁷  The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ ²⁶⁸ 

Lukas 23:33

23:33 So ²⁶⁹  when they came to the place that is called “The Skull,” ²⁷⁰  they crucified ²⁷¹  him there, along with the criminals, one on his right and one on his left.

Lukas 23:53

23:53 Then ²⁷²  he took it down, wrapped it in a linen cloth, ²⁷³  and placed it ²⁷⁴  in a tomb cut out of the rock, ²⁷⁵  where no one had yet been buried. ²⁷⁶ 

Lukas 24:4

24:4 While ²⁷⁷  they were perplexed ²⁷⁸  about this, suddenly ²⁷⁹  two men stood beside them in dazzling ²⁸⁰  attire.

Lukas 24:7

24:7 that ²⁸¹  the Son of Man must be delivered ²⁸²  into the hands of sinful men, ²⁸³  and be crucified, ²⁸⁴  and on the third day rise again.” ²⁸⁵ 

Lukas 24:23-25

24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ²⁸⁶  who said he was alive. 24:24 Then ²⁸⁷  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ²⁸⁸  24:25 So ²⁸⁹  he said to them, “You ²⁹⁰  foolish people ²⁹¹  – how slow of heart ²⁹²  to believe ²⁹³  all that the prophets have spoken!

Lukas 24:30

24:30 When ²⁹⁴  he had taken his place at the table ²⁹⁵  with them, he took the bread, blessed and broke it, ²⁹⁶  and gave it to them.

[1:7]  ¹ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ² tn Grk “were both advanced in days” (an idiom for old age).

[1:32]  ³ tn Grk “this one.”

[1:32]  ⁴ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ⁵ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁶ tn Or “ancestor.”

[1:59]  ⁷ 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.

[1:59]  ⁸ sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ⁹ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[1:65]  ¹⁰ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:65]  sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.

[1:80]  ¹¹ tn This verb is imperfect.

[1:80]  ¹² tn This verb is also imperfect.

[1:80]  ¹³ tn Or “desert.”

[1:80]  ¹⁴ tn Grk “until the day of his revealing.”

[2:8]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ¹⁶ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ¹⁷ tn Grk “in that region.”

[2:8]  ¹⁸ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[2:38]  ¹⁹ tn Grk “at that very hour.”

[2:38]  ²⁰ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ²¹ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ²² tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ²³ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:43]  ²⁴ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ²⁵ tn Grk “when the days ended.”

[2:43]  ²⁶ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ²⁷ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ²⁸ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[2:44]  ²⁹ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ³¹ tn Or “and friends.” See L&N 28.30 and 34.17.

[3:9]  ³² sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ³³ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[4:2]  ³⁴ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ³⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ³⁶ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ³⁷ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[4:8]  ³⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ³⁹ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ⁴⁰ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ⁴¹ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

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

[4:8]  ⁴² sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[4:14]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ⁴⁴ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ⁴⁵ tn Grk “went out.”

[4:14]  ⁴⁶ tn Grk “all the surrounding region.”

[4:17]  ⁴⁷ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ⁴⁸ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ⁴⁹ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ⁵⁰ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ⁵¹ tn Or “gazing at,” “staring at.”

[4:27]  ⁵² sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁵³ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁵⁴ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[5:1]  ⁵⁵ tn Grk “Now 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.

[5:1]  ⁵⁶ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁵⁷ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:13]  ⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ⁵⁹ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[5:15]  ⁶⁰ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ⁶¹ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:1]  ⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁶³ 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.

[6:1]  ⁶⁴ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ⁶⁵ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ⁶⁶ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[6:3]  ⁶⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ⁶⁸ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:10]  ⁶⁹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁷⁰ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ⁷¹ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ⁷² tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ⁷³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:32]  ⁷⁴ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ⁷⁵ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ⁷⁶ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ⁷⁷ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ⁷⁸ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ⁷⁹ sn See the note on the word sinners in v. 32.

[6:34]  ⁸⁰ 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]  ⁸¹ sn See the note on the word sinners in v. 32.

[6:34]  ⁸² tn Grk “to receive as much again.”

[6:47]  ⁸³ tn Grk “and does them.”

[7:14]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ⁸⁵ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ⁸⁶ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ⁸⁷ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ⁸⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:37]  ⁸⁹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[7:37]  ⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ⁹¹ tn Grk “was reclining at table.”

[7:37]  ⁹² sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ⁹³ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[8:2]  ⁹⁴ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ⁹⁵ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ⁹⁶ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:15]  ⁹⁷ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁹⁸ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ⁹⁹ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ¹⁰⁰ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[8:19]  ¹⁰¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ¹⁰² sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ¹⁰³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:21]  ¹⁰⁴ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ¹⁰⁵ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ¹⁰⁶ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[8:32]  ¹⁰⁷ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ¹⁰⁸ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ¹⁰⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ¹¹⁰ 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.

[8:33]  ¹¹¹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ¹¹² tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:34]  ¹¹³ tn Here δέ (de) has not been translated.

[8:34]  ¹¹⁴ tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

[8:34]  ¹¹⁵ tn Or “city.”

[9:10]  ¹¹⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ¹¹⁷ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ¹¹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ¹²⁰ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ¹²¹ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[9:23]  ¹²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ¹²³ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ¹²⁴ tn Grk “to come after me.”

[9:23]  ¹²⁵ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ¹²⁶ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:28]  ¹²⁷ tn Grk “Now it happened that about.” 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.

[9:28]  ¹²⁸ tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ¹²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:29]  ¹³⁰ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ¹³¹ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ¹³² tn Or “the appearance of his face became different.”

[9:29]  sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[9:29]  ¹³³ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

[9:54]  ¹³⁴ tn Or “destroy.”

[9:54]  ¹³⁵ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[10:39]  ¹³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ¹³⁷ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ¹³⁸ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[11:14]  ¹³⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ¹⁴⁰ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ¹⁴¹ 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. Here δέ (de) has not been translated either.

[11:14]  ¹⁴² sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[12:11]  ¹⁴³ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  sn See the note on synagogues in 4:15.

[12:11]  ¹⁴⁴ tn Grk “and the,” 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.

[12:11]  ¹⁴⁵ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[12:36]  ¹⁴⁶ 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]  ¹⁴⁷ sn An ancient wedding celebration could last for days (Tob 11:18).

[12:54]  ¹⁴⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ¹⁴⁹ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ¹⁵⁰ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[13:8]  ¹⁵¹ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ¹⁵² tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[14:1]  ¹⁵³ 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 καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ¹⁵⁴ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹⁵⁵ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹⁵⁶ sn See the note on Pharisees in 5:17.

[14:1]  ¹⁵⁷ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:3]  ¹⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ¹⁵⁹ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ¹⁶⁰ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ¹⁶¹ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[14:5]  ¹⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ¹⁶³ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[14:19]  ¹⁶⁴ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ¹⁶⁵ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ¹⁶⁶ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[15:9]  ¹⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ¹⁶⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ¹⁶⁹ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ¹⁷⁰ tn Grk “drachma.”

[15:13]  ¹⁷¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ¹⁷² tn Grk “after not many days.”

[15:13]  ¹⁷³ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ¹⁷⁴ tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:15]  ¹⁷⁵ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ¹⁷⁶ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ¹⁷⁷ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:18]  ¹⁷⁸ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ¹⁷⁹ sn The phrase against heaven is a circumlocution for God.

[15:18]  ¹⁸⁰ 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).”

[15:25]  ¹⁸¹ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ¹⁸² sn This would have been primarily instrumental music, but might include singing as well.

[16:16]  ¹⁸³ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ¹⁸⁴ sn John refers to John the Baptist.

[16:16]  ¹⁸⁵ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹⁸⁶ 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.

[16:16]  ¹⁸⁷ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:18]  ¹⁸⁸ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

[16:21]  ¹⁸⁹ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ¹⁹⁰ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ¹⁹¹ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[16:23]  ¹⁹² sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ¹⁹³ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ¹⁹⁴ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ¹⁹⁵ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[17:4]  ¹⁹⁶ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[17:14]  ¹⁹⁷ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ¹⁹⁸ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ¹⁹⁹ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ²⁰⁰ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[17:27]  ²⁰¹ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ²⁰² tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ²⁰³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ²⁰⁴ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[17:37]  ²⁰⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ²⁰⁶ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ²⁰⁷ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ²⁰⁸ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ²⁰⁹ tn Or “corpse.”

[17:37]  ²¹⁰ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

[17:37]  sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

[17:37]  ²¹¹ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[18:4]  ²¹² tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ²¹³ tn Grk “after these things.”

[18:4]  ²¹⁴ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:7]  ²¹⁵ tn Here δέ (de) has not been translated.

[18:7]  ²¹⁶ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ²¹⁷ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ²¹⁸ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[18:9]  ²¹⁹ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ²²⁰ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[19:3]  ²²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ²²² tn Grk “He was trying to see who Jesus was.”

[19:3]  ²²³ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:24]  ²²⁴ tn Grk “to those standing by,” but in this context involving an audience before the king to give an accounting, these would not be casual bystanders but courtiers or attendants.

[19:24]  ²²⁵ tn Grk “the ten minas.”

[19:29]  ²²⁶ 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ²²⁷ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ²²⁸ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[19:29]  sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[19:35]  ²²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ²³⁰ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ²³¹ sn See Zech 9:9.

[19:35]  ²³² 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.

[20:9]  ²³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ²³⁴ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ²³⁵ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ²³⁶ sn The leasing of land to tenant farmers was common in this period.

[20:16]  ²³⁷ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ²³⁸ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ²³⁹ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ²⁴⁰ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[21:21]  ²⁴¹ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ²⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ²⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:23]  ²⁴⁴ sn Great distress means that this is a period of great judgment.

[22:30]  ²⁴⁵ 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]  ²⁴⁶ 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.

[22:39]  ²⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ²⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ²⁴⁹ tn Grk “went.”

[22:39]  ²⁵⁰ sn See the note on the Mount of Olives in Luke 19:29.

[22:44]  ²⁵¹ tn Grk “And being in anguish.”

[22:44]  ²⁵² tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:47]  ²⁵³ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ²⁵⁴ tn Grk “drew near.”

[22:47]  ²⁵⁵ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:50]  ²⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ²⁵⁷ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ²⁵⁸ tn See the note on the word “slave” in 7:2.

[22:56]  ²⁵⁹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:58]  ²⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ²⁶¹ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ²⁶² tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[23:7]  ²⁶³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ²⁶⁴ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ²⁶⁵ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ²⁶⁶ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:29]  ²⁶⁷ tn Grk “For behold.”

[23:29]  ²⁶⁸ tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”

[23:29]  sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.

[23:33]  ²⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ²⁷⁰ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ²⁷¹ sn See the note on crucify in 23:21.

[23:53]  ²⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ²⁷³ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ²⁷⁴ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

[23:53]  ²⁷⁵ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

[23:53]  ²⁷⁶ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

[23:53]  tn Or “laid to rest.”

[24:4]  ²⁷⁷ tn Grk “And it happened that while.” 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.

[24:4]  ²⁷⁸ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ²⁷⁹ tn Grk “behold.”

[24:4]  ²⁸⁰ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[24:7]  ²⁸¹ 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]  ²⁸² tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁸³ 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]  ²⁸⁴ sn See the note on crucify in 23:21.

[24:7]  ²⁸⁵ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:23]  ²⁸⁶ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ²⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ²⁸⁸ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:25]  ²⁸⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ²⁹⁰ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ²⁹¹ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ²⁹² sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ²⁹³ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:30]  ²⁹⁴ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ²⁹⁵ tn Grk “had 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.

[24:30]  ²⁹⁶ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.