Lukas 11:3

11:3 Give us each day our daily bread, ¹ 

Lukas 2:41

Jesus in the Temple

2:41 Now ²  Jesus’ ³  parents went to Jerusalem ⁴  every ⁵  year for the feast of the Passover. ⁶ 

Lukas 3:5

3:5 Every valley will be filled, ⁷ 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

Lukas 3:9

3:9 Even now the ax is laid at the root of the trees, ⁸  and every tree that does not produce good fruit will be ⁹  cut down and thrown into the fire.”

Lukas 6:44

6:44 for each tree is known ¹⁰  by its own fruit. For figs are not gathered ¹¹  from thorns, nor are grapes picked ¹²  from brambles. ¹³ 

Lukas 19:47

19:47 Jesus ¹⁴  was teaching daily in the temple courts. The chief priests and the experts in the law ¹⁵  and the prominent leaders among the people were seeking to assassinate ¹⁶  him,

Lukas 11:17

11:17 But Jesus, ¹⁷  realizing their thoughts, said to them, ¹⁸  “Every kingdom divided against itself is destroyed, ¹⁹  and a divided household falls. ²⁰ 

Lukas 16:19

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ²¹  and fine linen and who feasted sumptuously ²²  every day.

Lukas 6:30

6:30 Give to everyone who asks you, ²³  and do not ask for your possessions ²⁴  back ²⁵  from the person who takes them away.

Lukas 21:38

21:38 And all the people ²⁶  came to him early in the morning to listen to him in the temple courts. ²⁷ 

Lukas 9:23

A Call to Discipleship

9:23 Then ²⁸  he said to them all, ²⁹  “If anyone wants to become my follower, ³⁰  he must deny ³¹  himself, take up his cross daily, ³²  and follow me.

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ³³  the Lord appointed seventy-two ³⁴  others and sent them on ahead of him two by two into every town ³⁵  and place where he himself was about to go.

Lukas 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ³⁶  against us.

And do not lead us into temptation.” ³⁷ 

Lukas 13:15

13:15 Then the Lord answered him, ³⁸  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ³⁹  and lead it to water? ⁴⁰ 

Lukas 16:16

16:16 “The law and the prophets were in force ⁴¹  until John; ⁴²  since then, ⁴³  the good news of the kingdom of God ⁴⁴  has been proclaimed, and everyone is urged to enter it. ⁴⁵ 

Lukas 10:7

10:7 Stay ⁴⁶  in that same house, eating and drinking what they give you, ⁴⁷  for the worker deserves his pay. ⁴⁸  Do not move around from house to house.

Lukas 11:10

11:10 For everyone who asks ⁴⁹  receives, and the one who seeks finds, and to the one who knocks, the door ⁵⁰  will be opened.

Lukas 23:17

23:17 [[EMPTY]] ⁵¹ 

Lukas 2:23

2:23 (just as it is written in the law of the Lord, “Every firstborn male ⁵²  will be set apart to the Lord” ⁵³ ),

Lukas 6:40

6:40 A disciple ⁵⁴  is not greater than ⁵⁵  his teacher, but everyone when fully trained will be like his teacher.

Lukas 14:11

14:11 For everyone who exalts himself will be humbled, but ⁵⁶  the one who humbles ⁵⁷  himself will be exalted.”

Lukas 1:37

1:37 For nothing ⁵⁸  will be impossible with God.”

Lukas 21:37

21:37 So ⁵⁹  every day Jesus ⁶⁰  was teaching in the temple courts, ⁶¹  but at night he went and stayed ⁶²  on the Mount of Olives. ⁶³ 

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ⁶⁴  you did not arrest me. ⁶⁵  But this is your hour, ⁶⁶  and that of the power ⁶⁷  of darkness!”

Lukas 16:5

16:5 So ⁶⁸  he contacted ⁶⁹  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’

Lukas 20:18

20:18 Everyone who falls on this stone will be broken to pieces, ⁷⁰  and the one on whom it falls will be crushed.” ⁷¹ 

Lukas 18:14

18:14 I tell you that this man went down to his home justified ⁷²  rather than the Pharisee. ⁷³  For everyone who exalts ⁷⁴  himself will be humbled, but he who humbles himself will be exalted.”

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ⁷⁵  from one town after another, ⁷⁶  he spoke to them ⁷⁷  in a parable:

Lukas 12:8

12:8 “I ⁷⁸  tell you, whoever acknowledges ⁷⁹  me before men, ⁸⁰  the Son of Man will also acknowledge ⁸¹  before God’s angels.

Lukas 3:6

3:6 and all humanity ⁸²  will see the salvation of God.’” ⁸³ 

Lukas 5:17

Healing and Forgiving a Paralytic

5:17 Now on ⁸⁴  one of those days, while he was teaching, there were Pharisees ⁸⁵  and teachers of the law ⁸⁶  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ⁸⁷  and the power of the Lord was with him ⁸⁸  to heal.

Lukas 7:35

7:35 But wisdom is vindicated ⁸⁹  by all her children.” ⁹⁰ 

Lukas 24:53

24:53 and were continually in the temple courts ⁹¹  blessing ⁹²  God. ⁹³ 

Lukas 6:47

6:47 “Everyone who comes to me and listens to my words and puts them into practice ⁹⁴  – I will show you what he is like:

Lukas 16:18

16:18 “Everyone who divorces his wife and marries ⁹⁵  someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

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 ⁹⁶  him.”

Lukas 18:29

18:29 Then ⁹⁷  Jesus ⁹⁸  said to them, “I tell you the truth, ⁹⁹  there is no one who has left home or wife or brothers ¹⁰⁰  or parents or children for the sake of God’s kingdom

Lukas 9:4

9:4 Whatever ¹⁰¹  house you enter, stay there ¹⁰²  until you leave the area. ¹⁰³ 

Lukas 10:5

10:5 Whenever ¹⁰⁴  you enter a house, ¹⁰⁵  first say, ‘May peace ¹⁰⁶  be on this house!’

Lukas 12:35

Call to Faithful Stewardship

12:35 “Get dressed for service ¹⁰⁷  and keep your lamps burning; ¹⁰⁸ 

Lukas 8:17

8:17 For nothing is hidden ¹⁰⁹  that will not be revealed, ¹¹⁰  and nothing concealed that will not be made known and brought to light.

Lukas 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ¹¹¹  will not be forgiven. ¹¹² 

Lukas 3:15

3:15 While the people were filled with anticipation ¹¹³  and they all wondered ¹¹⁴  whether perhaps John ¹¹⁵  could be the Christ, ¹¹⁶ 

Lukas 4:31

Ministry in Capernaum

4:31 So ¹¹⁷  he went down to Capernaum, ¹¹⁸  a town ¹¹⁹  in Galilee, and on the Sabbath he began to teach the people. ¹²⁰ 

Lukas 8:40

Restoration and Healing

8:40 Now when Jesus returned, ¹²¹  the crowd welcomed him, because they were all waiting for him.

Lukas 9:62

9:62 Jesus ¹²²  said to him, “No one who puts his ¹²³  hand to the plow and looks back ¹²⁴  is fit for the kingdom of God.” ¹²⁵ 

Lukas 12:21

12:21 So it is with the one who stores up riches for himself, ¹²⁶  but is not rich toward God.”

Lukas 13:22

The Narrow Door

13:22 Then ¹²⁷  Jesus ¹²⁸  traveled throughout ¹²⁹  towns ¹³⁰  and villages, teaching and making his way toward ¹³¹  Jerusalem. ¹³² 

Lukas 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ¹³³ 

Lukas 16:29

16:29 But Abraham said, ¹³⁴  ‘They have Moses and the prophets; they must respond to ¹³⁵  them.’

Lukas 22:17

22:17 Then ¹³⁶  he took a cup, ¹³⁷  and after giving thanks he said, “Take this and divide it among yourselves.

Lukas 12:48

12:48 But the one who did not know his master’s will ¹³⁸  and did things worthy of punishment ¹³⁹  will receive a light beating. ¹⁴⁰  From everyone who has been given much, much will be required, ¹⁴¹  and from the one who has been entrusted with much, ¹⁴²  even more will be asked. ¹⁴³ 

Lukas 1:66

1:66 All ¹⁴⁴  who heard these things ¹⁴⁵  kept them in their hearts, ¹⁴⁶  saying, “What then will this child be?” ¹⁴⁷  For the Lord’s hand ¹⁴⁸  was indeed with him.

Lukas 2:38

2:38 At that moment, ¹⁴⁹  she came up to them ¹⁵⁰  and began to give thanks to God and to speak ¹⁵¹  about the child ¹⁵²  to all who were waiting for the redemption of Jerusalem. ¹⁵³ 

Lukas 4:20

4:20 Then ¹⁵⁴  he rolled up ¹⁵⁵  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ¹⁵⁶  him.

Lukas 4:40

4:40 As the sun was setting, all those who had any relatives ¹⁵⁷  sick with various diseases brought them to Jesus. ¹⁵⁸  He placed ¹⁵⁹  his hands on every one of them and healed them.

Lukas 5:23

5:23 Which is easier, ¹⁶⁰  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 6:4

6:4 how he entered the house of God, took ¹⁶¹  and ate the sacred bread, ¹⁶²  which is not lawful ¹⁶³  for any to eat but the priests alone, and ¹⁶⁴  gave it to his companions?” ¹⁶⁵ 

Lukas 11:13

11:13 If you then, although you are ¹⁶⁶  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹⁶⁷  to those who ask him!”

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ¹⁶⁸  in the synagogues ¹⁶⁹  and elaborate greetings ¹⁷⁰  in the marketplaces!

Lukas 12:42

12:42 The Lord replied, ¹⁷¹  “Who then is the faithful and wise manager, ¹⁷²  whom the master puts in charge of his household servants, ¹⁷³  to give them their allowance of food at the proper time?

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ¹⁷⁴  and loses ¹⁷⁵  one of them, ¹⁷⁶  does not light a lamp, sweep ¹⁷⁷  the house, and search thoroughly until she finds it?

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ¹⁷⁸  but from the one who does not have, even what he has will be taken away. ¹⁷⁹ 

Lukas 3:16

3:16 John answered them all, ¹⁸⁰  “I baptize you with water, ¹⁸¹  but one more powerful than I am is coming – I am not worthy ¹⁸²  to untie the strap ¹⁸³  of his sandals. He will baptize you with the Holy Spirit and fire. ¹⁸⁴ 

Lukas 14:26

14:26 “If anyone comes to me and does not hate ¹⁸⁵  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ¹⁸⁶  he cannot be my disciple.

Lukas 24:44

Jesus’ Final Commission

24:44 Then ¹⁸⁷  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹⁸⁸  in the law of Moses and the prophets and the psalms ¹⁸⁹  must be fulfilled.”

[11:3]  ¹ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

[2:41]  ² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:41]  ³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[2:41]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:41]  ⁵ tn On the distributive use of the term κατά (kata), see BDF §305.

[2:41]  ⁶ sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).

[3:5]  ⁷ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

[3:9]  ⁸ 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]  ⁹ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[6:44]  ¹⁰ sn The principle of the passage is that one produces what one is.

[6:44]  ¹¹ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ¹² tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ¹³ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:44]  sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.

[19:47]  ¹⁴ 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.

[19:47]  ¹⁵ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹⁶ tn Grk “to destroy.”

[19:47]  sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

[11:17]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ¹⁸ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ¹⁹ tn Or “is left in ruins.”

[11:17]  ²⁰ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[16:19]  ²¹ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ²² tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[6:30]  ²³ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ²⁴ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ²⁵ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[21:38]  ²⁶ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ²⁷ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[21:38]  tn Grk “in the temple.”

[9:23]  ²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ²⁹ 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]  ³⁰ tn Grk “to come after me.”

[9:23]  ³¹ 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]  ³² 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.

[10:1]  ³³ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ³⁴ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ³⁵ tn Or “city.”

[11:4]  ³⁶ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ³⁷ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:4]  tn Or “into a time of testing.”

[11:4]  sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

[13:15]  ³⁸ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ³⁹ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁴⁰ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[16:16]  ⁴¹ 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]  ⁴² sn John refers to John the Baptist.

[16:16]  ⁴³ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁴⁴ 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]  ⁴⁵ 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.

[10:7]  ⁴⁶ tn Here δέ (de) has not been translated.

[10:7]  ⁴⁷ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ⁴⁸ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[11:10]  ⁴⁹ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ⁵⁰ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[23:17]  ⁵¹ tc Many of the best mss, as well as some others (Ì⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ Ë^1,13 Ï lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[2:23]  ⁵² tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ⁵³ sn An allusion to Exod 13:2, 12, 15.

[6:40]  ⁵⁴ tn Or “student.”

[6:40]  ⁵⁵ tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.

[14:11]  ⁵⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ⁵⁷ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[1:37]  ⁵⁸ tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.

[21:37]  ⁵⁹ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ⁶¹ tn Grk “in the temple.”

[21:37]  ⁶² tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ⁶³ tn Grk “at the mountain called ‘of Olives.’”

[21:37]  sn See the note on the phrase Mount of Olives in 19:29.

[22:53]  ⁶⁴ tn Grk “in the temple.”

[22:53]  ⁶⁵ tn Grk “lay hands on me.”

[22:53]  ⁶⁶ tn Or “your time.”

[22:53]  ⁶⁷ tn Or “authority,” “domain.”

[16:5]  ⁶⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ⁶⁹ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[20:18]  ⁷⁰ tn On this term, see BDAG 972 s.v. συνθλάω.

[20:18]  ⁷¹ tn Grk “on whomever it falls, it will crush him.”

[20:18]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[18:14]  ⁷² sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ⁷³ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ⁷⁴ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[8:4]  ⁷⁵ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ⁷⁶ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ⁷⁷ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[12:8]  ⁷⁸ tn Here δέ (de) has not been translated.

[12:8]  ⁷⁹ tn Or “confesses.”

[12:8]  ⁸⁰ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ⁸¹ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[3:6]  ⁸² tn Grk “all flesh.”

[3:6]  ⁸³ sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[5:17]  ⁸⁴ tn Grk “And 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.

[5:17]  ⁸⁵ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ⁸⁶ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ⁸⁷ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:17]  ⁸⁸ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[7:35]  ⁸⁹ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

[7:35]  ⁹⁰ tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

[24:53]  ⁹¹ tn Grk “in the temple.”

[24:53]  sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.

[24:53]  ⁹² tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ⁹³ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.

[6:47]  ⁹⁴ tn Grk “and does them.”

[16:18]  ⁹⁵ 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.

[17:4]  ⁹⁶ 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.

[18:29]  ⁹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ⁹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ⁹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ¹⁰⁰ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[9:4]  ¹⁰¹ tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹⁰² sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:4]  ¹⁰³ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

[10:5]  ¹⁰⁴ tn Here δέ (de) has not been translated.

[10:5]  ¹⁰⁵ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ¹⁰⁶ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[12:35]  ¹⁰⁷ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

[12:35]  ¹⁰⁸ sn Keep your lamps burning means to be ready at all times.

[8:17]  ¹⁰⁹ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ¹¹⁰ tn Or “disclosed.”

[12:10]  ¹¹¹ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ¹¹² tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[3:15]  ¹¹³ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ¹¹⁴ tn Grk “pondered in their hearts.”

[3:15]  ¹¹⁵ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ¹¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[4:31]  ¹¹⁷ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ¹¹⁸ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:31]  ¹¹⁹ tn Or “city.”

[4:31]  ¹²⁰ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[8:40]  ¹²¹ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:40]  sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).

[9:62]  ¹²² tn Here δέ (de) has not been translated.

[9:62]  ¹²³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ¹²⁴ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ¹²⁵ 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.

[12:21]  ¹²⁶ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[13:22]  ¹²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ¹²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ¹²⁹ tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ¹³⁰ tn Or “cities.”

[13:22]  ¹³¹ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

[13:22]  ¹³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:33]  ¹³³ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:33]  sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

[16:29]  ¹³⁴ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ¹³⁵ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[22:17]  ¹³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ¹³⁷ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[12:48]  ¹³⁸ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ¹³⁹ tn Grk “blows.”

[12:48]  ¹⁴⁰ tn Grk “will receive few (blows).”

[12:48]  ¹⁴¹ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ¹⁴² sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ¹⁴³ tn Grk “they will ask even more.”

[1:66]  ¹⁴⁴ 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]  ¹⁴⁵ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ¹⁴⁶ 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]  ¹⁴⁷ tn Or “what manner of child will this one be?”

[1:66]  ¹⁴⁸ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[2:38]  ¹⁴⁹ tn Grk “at that very hour.”

[2:38]  ¹⁵⁰ 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]  ¹⁵¹ 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]  ¹⁵² tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ¹⁵³ 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.

[4:20]  ¹⁵⁴ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ¹⁵⁵ 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]  ¹⁵⁶ tn Or “gazing at,” “staring at.”

[4:40]  ¹⁵⁷ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ¹⁵⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ¹⁵⁹ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[5:23]  ¹⁶⁰ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[6:4]  ¹⁶¹ tn Grk “and took.”

[6:4]  ¹⁶² tn Grk “the bread of presentation.”

[6:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

[6:4]  ¹⁶³ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ¹⁶⁴ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ¹⁶⁵ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:4]  sn See 1 Sam 21:1-6.

[11:13]  ¹⁶⁶ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ¹⁶⁷ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[11:43]  ¹⁶⁸ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ¹⁶⁹ sn See the note on synagogues in 4:15.

[11:43]  ¹⁷⁰ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[12:42]  ¹⁷¹ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ¹⁷² tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ¹⁷³ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[15:8]  ¹⁷⁴ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ¹⁷⁵ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ¹⁷⁶ tn Grk “one coin.”

[15:8]  ¹⁷⁷ tn Grk “and sweep,” 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.

[19:26]  ¹⁷⁸ tn Grk “to everyone who has, he will be given more.”

[19:26]  sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

[19:26]  ¹⁷⁹ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[3:16]  ¹⁸⁰ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ¹⁸¹ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ¹⁸² tn Grk “of whom I am not worthy.”

[3:16]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!

[3:16]  ¹⁸³ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ¹⁸⁴ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[14:26]  ¹⁸⁵ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ¹⁸⁶ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[24:44]  ¹⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹⁸⁸ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁸⁹ 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.