Lukas 18:20

18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” ¹ 

Lukas 10:4

10:4 Do not carry ²  a money bag, ³  a traveler’s bag, ⁴  or sandals, and greet no one on the road. ⁵ 

Lukas 9:3

9:3 He ⁶  said to them, “Take nothing for your ⁷  journey – no staff, ⁸  no bag, ⁹  no bread, no money, and do not take an extra tunic. ¹⁰ 

Lukas 12:29

12:29 So ¹¹  do not be overly concerned about ¹²  what you will eat and what you will drink, and do not worry about such things. ¹³ 

Lukas 17:23

17:23 Then people ¹⁴  will say to you, ‘Look, there he is!’ ¹⁵  or ‘Look, here he is!’ Do not go out or chase after them. ¹⁶ 

Lukas 6:37

Do Not Judge Others

6:37 “Do ¹⁷  not judge, ¹⁸  and you will not be judged; ¹⁹  do not condemn, and you will not be condemned; forgive, ²⁰  and you will be forgiven.

Lukas 11:35

11:35 Therefore see to it ²¹  that the light in you ²²  is not darkness.

Lukas 3:13

3:13 He told them, “Collect no more ²³  than you are required to.” ²⁴ 

Lukas 4:12

4:12 Jesus ²⁵  answered him, ²⁶  “It is said, ‘You are not to put the Lord your God to the test.’” ²⁷ 

Lukas 17:31

17:31 On that day, anyone who is on the roof, ²⁸  with his goods in the house, must not come down ²⁹  to take them away, and likewise the person in the field must not turn back.

Lukas 9:21

9:21 But he forcefully commanded ³⁰  them not to tell this to anyone, ³¹ 

Lukas 21:14

21:14 Therefore be resolved ³²  not to rehearse ³³  ahead of time how to make your defense.

Lukas 1:30

1:30 So ³⁴  the angel said to her, “Do not be afraid, ³⁵  Mary, for you have found favor ³⁶  with God!

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ³⁷  to give you the kingdom.

Lukas 21:8

21:8 He ³⁸  said, “Watch out ³⁹  that you are not misled. For many will come in my name, saying, ‘I am he,’ ⁴⁰  and, ‘The time is near.’ Do not follow them!

Lukas 3:14

3:14 Then some soldiers ⁴¹  also asked him, “And as for us – what should we do?” ⁴²  He told them, “Take money from no one by violence ⁴³  or by false accusation, ⁴⁴  and be content with your pay.”

Lukas 8:31

8:31 And they began to beg ⁴⁵  him not to order ⁴⁶  them to depart into the abyss. ⁴⁷ 

Lukas 22:40

22:40 When he came to the place, ⁴⁸  he said to them, “Pray that you will not fall into temptation.” ⁴⁹ 

Lukas 7:13

7:13 When ⁵⁰  the Lord saw her, he had compassion ⁵¹  for her and said to her, “Do not weep.” ⁵² 

Lukas 8:50

8:50 But when Jesus heard this, he told ⁵³  him, “Do not be afraid; just believe, and she will be healed.” ⁵⁴ 

Lukas 9:50

9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Lukas 1:60

1:60 But ⁵⁵  his mother replied, ⁵⁶  “No! He must be named ⁵⁷  John.” ⁵⁸ 

Lukas 4:11

4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ⁵⁹ 

Lukas 8:52

8:52 Now they were all ⁶⁰  wailing and mourning ⁶¹  for her, but he said, “Stop your weeping; she is not dead but asleep.”

Lukas 22:46

22:46 So ⁶²  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ⁶³ 

Lukas 14:8

14:8 “When you are invited by someone to a wedding feast, ⁶⁴  do not take ⁶⁵  the place of honor, because a person more distinguished than you may have been invited by your host. ⁶⁶ 

Lukas 6:30

6:30 Give to everyone who asks you, ⁶⁷  and do not ask for your possessions ⁶⁸  back ⁶⁹  from the person who takes them away.

Lukas 12:7

12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; ⁷⁰  you are more valuable than many sparrows.

Lukas 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ⁷¹  do not weep for me, but weep for yourselves ⁷²  and for your children.

Lukas 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ⁷³  by her unending pleas.’” ⁷⁴ 

Lukas 10:20

10:20 Nevertheless, do not rejoice that ⁷⁵  the spirits submit to you, but rejoice ⁷⁶  that your names stand written ⁷⁷  in heaven.”

Lukas 22:32

22:32 but I have prayed for you, Simon, ⁷⁸  that your faith may not fail. ⁷⁹  When ⁸⁰  you have turned back, ⁸¹  strengthen ⁸²  your brothers.”

Lukas 12:22

Exhortation Not to Worry

12:22 Then ⁸³  Jesus ⁸⁴  said to his ⁸⁵  disciples, “Therefore I tell you, do not worry ⁸⁶  about your ⁸⁷  life, what you will eat, or about your ⁸⁸  body, what you will wear.

Lukas 21:34

Be Ready!

21:34 “But be on your guard ⁸⁹  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ⁹⁰ 

Lukas 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁹¹  for I proclaim to you good news ⁹²  that brings great joy to all the people:

Lukas 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ⁹³  against us.

And do not lead us into temptation.” ⁹⁴ 

Lukas 12:4

12:4 “I ⁹⁵  tell you, my friends, do not be afraid of those who kill the body, ⁹⁶  and after that have nothing more they can do.

Lukas 21:9

21:9 And when you hear of wars and rebellions, ⁹⁷  do not be afraid. ⁹⁸  For these things must happen first, but the end will not come at once.” ⁹⁹ 

Lukas 21:21

21:21 Then those who are in Judea must flee ¹⁰⁰  to the mountains. Those ¹⁰¹  who are inside the city must depart. Those ¹⁰²  who are out in the country must not enter it,

Lukas 14:12

14:12 He ¹⁰³  said also to the man ¹⁰⁴  who had invited him, “When you host a dinner or a banquet, ¹⁰⁵  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

Lukas 8:56

8:56 Her ¹⁰⁶  parents were astonished, but he ordered them to tell no one ¹⁰⁷  what had happened.

Lukas 8:12

8:12 Those along the path are the ones who have heard; then the devil ¹⁰⁸  comes and takes away the word ¹⁰⁹  from their hearts, so that they may not believe ¹¹⁰  and be saved.

Lukas 16:28

16:28 (for I have five brothers) to warn ¹¹¹  them so that they don’t come ¹¹²  into this place of torment.’

Lukas 12:11

12:11 But when they bring you before the synagogues, ¹¹³  the ¹¹⁴  rulers, and the authorities, do not worry about how you should make your defense ¹¹⁵  or what you should say,

Lukas 22:26

22:26 Not so with you; ¹¹⁶  instead the one who is greatest among you must become like the youngest, and the leader ¹¹⁷  like the one who serves. ¹¹⁸ 

Lukas 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹¹⁹  and your wife Elizabeth will bear you a son; you ¹²⁰  will name him John. ¹²¹ 

Lukas 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ¹²²  Then ¹²³  Jesus said to Simon, “Do not be afraid; from now on ¹²⁴  you will be catching people.” ¹²⁵ 

Lukas 18:16

18:16 But Jesus called for the children, ¹²⁶  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ¹²⁷  belongs to such as these. ¹²⁸ 

Lukas 11:7

11:7 Then ¹²⁹  he will reply ¹³⁰  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ¹³¹  I cannot get up and give you anything.’ ¹³² 

Lukas 14:29

14:29 Otherwise, ¹³³  when he has laid ¹³⁴  a foundation and is not able to finish the tower, ¹³⁵  all who see it ¹³⁶  will begin to make fun of ¹³⁷  him.

Lukas 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ¹³⁸  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Lukas 3:8

3:8 Therefore produce ¹³⁹  fruit ¹⁴⁰  that proves your repentance, and don’t begin to say ¹⁴¹  to yourselves, ‘We have Abraham as our father.’ ¹⁴²  For I tell you that God can raise up children for Abraham from these stones! ¹⁴³ 

Lukas 4:42

4:42 The next morning ¹⁴⁴  Jesus ¹⁴⁵  departed and went to a deserted place. Yet ¹⁴⁶  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 10:7

10:7 Stay ¹⁴⁷  in that same house, eating and drinking what they give you, ¹⁴⁸  for the worker deserves his pay. ¹⁴⁹  Do not move around from house to house.

Lukas 6:29

6:29 To the person who strikes you on the cheek, ¹⁵⁰  offer the other as well, ¹⁵¹  and from the person who takes away your coat, ¹⁵²  do not withhold your tunic ¹⁵³  either. ¹⁵⁴ 

Lukas 8:28

8:28 When he saw ¹⁵⁵  Jesus, he cried out, fell ¹⁵⁶  down before him, and shouted with a loud voice, “Leave me alone, ¹⁵⁷  Jesus, Son of the Most High ¹⁵⁸  God! I beg you, do not torment ¹⁵⁹  me!”

Lukas 5:14

5:14 Then ¹⁶⁰  he ordered the man ¹⁶¹  to tell no one, ¹⁶²  but commanded him, ¹⁶³  “Go ¹⁶⁴  and show yourself to a priest, and bring the offering ¹⁶⁵  for your cleansing, as Moses commanded, ¹⁶⁶  as a testimony to them.” ¹⁶⁷ 

Lukas 22:42

22:42 “Father, if you are willing, take ¹⁶⁸  this cup ¹⁶⁹  away from me. Yet not my will but yours ¹⁷⁰  be done.”

Lukas 12:58

12:58 As you are going with your accuser before the magistrate, ¹⁷¹  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ¹⁷²  and the officer throw you into prison.

Lukas 8:10

8:10 He ¹⁷³  said, “You have been given ¹⁷⁴  the opportunity to know ¹⁷⁵  the secrets ¹⁷⁶  of the kingdom of God, ¹⁷⁷  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ¹⁷⁸ 

Lukas 7:6

7:6 So ¹⁷⁹  Jesus went with them. When ¹⁸⁰  he was not far from the house, the centurion ¹⁸¹  sent friends to say to him, “Lord, do not trouble yourself, ¹⁸²  for I am not worthy ¹⁸³  to have you come under my roof.

Lukas 13:14

13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ¹⁸⁴  should be done! ¹⁸⁵  So come ¹⁸⁶  and be healed on those days, and not on the Sabbath day.”

Lukas 22:51

22:51 But Jesus said, ¹⁸⁷  “Enough of this!” And he touched the man’s ¹⁸⁸  ear and healed ¹⁸⁹  him.

Lukas 11:42

11:42 “But woe to you Pharisees! ¹⁹⁰  You give a tenth ¹⁹¹  of your mint, ¹⁹²  rue, ¹⁹³  and every herb, yet you neglect justice ¹⁹⁴  and love for God! But you should have done these things without neglecting the others. ¹⁹⁵ 

Lukas 20:16

20:16 He will come and destroy ¹⁹⁶  those tenants and give the vineyard to others.” ¹⁹⁷  When the people ¹⁹⁸  heard this, they said, “May this never happen!” ¹⁹⁹ 

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ²⁰⁰  Jesus ²⁰¹  told them a parable to show them they should always ²⁰²  pray and not lose heart. ²⁰³ 

Lukas 16:30

16:30 Then ²⁰⁴  the rich man ²⁰⁵  said, ‘No, father Abraham, but if someone from the dead ²⁰⁶  goes to them, they will repent.’

Lukas 5:38

5:38 Instead new wine must be poured into new wineskins. ²⁰⁷ 

Lukas 24:16

24:16 (but their eyes were kept ²⁰⁸  from recognizing ²⁰⁹  him). ²¹⁰ 

Lukas 2:26

2:26 It ²¹¹  had been revealed ²¹²  to him by the Holy Spirit that he would not die ²¹³  before ²¹⁴  he had seen the Lord’s Christ. ²¹⁵ 

Lukas 9:45

9:45 But they did not understand this statement; its meaning ²¹⁶  had been concealed ²¹⁷  from them, so that they could not grasp it. Yet ²¹⁸  they were afraid to ask him about this statement.

Lukas 12:15

12:15 Then ²¹⁹  he said to them, “Watch out and guard yourself from ²²⁰  all types of greed, ²²¹  because one’s life does not consist in the abundance of his possessions.”

Lukas 9:44

9:44 “Take these words to heart, ²²²  for the Son of Man is going to be betrayed into the hands of men.” ²²³ 

Lukas 16:26

16:26 Besides all this, ²²⁴  a great chasm ²²⁵  has been fixed between us, ²²⁶  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Lukas 19:39

19:39 But ²²⁷  some of the Pharisees ²²⁸  in the crowd said to him, “Teacher, rebuke your disciples.” ²²⁹ 

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ²³⁰  Then ²³¹  your reward will be great, and you will be sons ²³²  of the Most High, ²³³  because he is kind to ungrateful and evil people. ²³⁴ 

Lukas 12:28

12:28 And if ²³⁵  this is how God clothes the wild grass, ²³⁶  which is here ²³⁷  today and tomorrow is tossed into the fire to heat the oven, ²³⁸  how much more ²³⁹  will he clothe you, you people of little faith!

Lukas 13:31

Going to Jerusalem

13:31 At that time, ²⁴⁰  some Pharisees ²⁴¹  came up and said to Jesus, ²⁴²  “Get away from here, ²⁴³  because Herod ²⁴⁴  wants to kill you.”

Lukas 14:9

14:9 So ²⁴⁵  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ²⁴⁶  you will begin to move to the least important ²⁴⁷  place.

Lukas 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ²⁴⁸  first and compute the cost ²⁴⁹  to see if he has enough money to complete it?

Lukas 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ²⁵⁰  we have only done what was our duty.’” ²⁵¹ 

Lukas 11:5

11:5 Then ²⁵²  he said to them, “Suppose one of you ²⁵³  has a friend, and you go to him ²⁵⁴  at midnight and say to him, ‘Friend, lend me three loaves of bread, ²⁵⁵ 

Lukas 23:2

23:2 They ²⁵⁶  began to accuse ²⁵⁷  him, saying, “We found this man subverting ²⁵⁸  our nation, forbidding ²⁵⁹  us to pay the tribute tax ²⁶⁰  to Caesar ²⁶¹  and claiming that he himself is Christ, ²⁶²  a king.”

[18:20]  ¹ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[10:4]  ² sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ³ tn Traditionally, “a purse.”

[10:4]  ⁴ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ⁵ tn Or “no one along the way.”

[9:3]  ⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ⁸ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ⁹ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ¹⁰ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[12:29]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ¹² tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ¹³ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[17:23]  ¹⁴ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ¹⁵ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ¹⁶ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[6:37]  ¹⁷ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ¹⁸ sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ¹⁹ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ²⁰ sn On forgive see Luke 11:4; 1 Pet 3:7.

[11:35]  ²¹ tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

[11:35]  ²² sn Here you is a singular pronoun, individualizing the application.

[3:13]  ²³ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[3:13]  ²⁴ tn Or “than you are ordered to.”

[4:12]  ²⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ²⁶ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ²⁷ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[17:31]  ²⁸ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ²⁹ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[9:21]  ³⁰ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ³¹ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[21:14]  ³² tn Grk “determine in your hearts.”

[21:14]  ³³ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[1:30]  ³⁴ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ³⁵ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ³⁶ tn Or “grace.”

[1:30]  sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

[12:32]  ³⁷ tn Or perhaps, “your Father chooses.”

[21:8]  ³⁸ tn Here δέ (de) has not been translated.

[21:8]  ³⁹ tn Or “Be on guard.”

[21:8]  ⁴⁰ tn That is, “I am the Messiah.”

[3:14]  ⁴¹ tn Grk “And soldiers.”

[3:14]  ⁴² tn Grk “And what should we ourselves do?”

[3:14]  ⁴³ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ⁴⁴ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[8:31]  ⁴⁵ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ⁴⁶ tn Or “command.”

[8:31]  ⁴⁷ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

[22:40]  ⁴⁸ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ⁴⁹ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[7:13]  ⁵⁰ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ⁵¹ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ⁵² tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[8:50]  ⁵³ tn Grk “answered.”

[8:50]  ⁵⁴ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[1:60]  ⁵⁵ tn Grk “And,” but with clearly contrastive emphasis in context.

[1:60]  ⁵⁶ tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

[1:60]  ⁵⁷ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

[1:60]  ⁵⁸ sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

[4:11]  ⁵⁹ sn A quotation from Ps 91:12.

[8:52]  ⁶⁰ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ⁶¹ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[22:46]  ⁶² tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁶³ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[14:8]  ⁶⁴ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ⁶⁵ tn Grk “do not recline in the place of honor.” 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.

[14:8]  ⁶⁶ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[6:30]  ⁶⁷ 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]  ⁶⁸ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ⁶⁹ 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.

[12:7]  ⁷⁰ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[23:28]  ⁷¹ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:28]  ⁷² sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

[18:5]  ⁷³ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ⁷⁴ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[10:20]  ⁷⁵ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ⁷⁶ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ⁷⁷ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[22:32]  ⁷⁸ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ⁷⁹ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ⁸⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ⁸¹ tn Or “turned around.”

[22:32]  ⁸² sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[12:22]  ⁸³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ⁸⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁸⁵ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ⁸⁶ tn Or “do not be anxious.”

[12:22]  ⁸⁷ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ⁸⁸ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[21:34]  ⁸⁹ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ⁹⁰ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[2:10]  ⁹¹ tn Grk “behold.”

[2:10]  ⁹² tn Grk “I evangelize to you great joy.”

[11:4]  ⁹³ 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]  ⁹⁴ 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.

[12:4]  ⁹⁵ tn Here δέ (de) has not been translated.

[12:4]  ⁹⁶ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[21:9]  ⁹⁷ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ⁹⁸ tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

[21:9]  ⁹⁹ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

[21:21]  ¹⁰⁰ 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]  ¹⁰¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ¹⁰² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:12]  ¹⁰³ tn Here δέ (de) has not been translated.

[14:12]  ¹⁰⁴ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ¹⁰⁵ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[8:56]  ¹⁰⁶ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ¹⁰⁷ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[8:12]  ¹⁰⁸ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ¹⁰⁹ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ¹¹⁰ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[16:28]  ¹¹¹ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ¹¹² tn Grk “lest they also come.”

[12:11]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ 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.”

[22:26]  ¹¹⁶ tn Grk “But you are not thus.”

[22:26]  ¹¹⁷ tn Or “the ruler.”

[22:26]  ¹¹⁸ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[1:13]  ¹¹⁹ tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ¹²⁰ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ¹²¹ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[5:10]  ¹²² tn Or “business associates.”

[5:10]  ¹²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ¹²⁴ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ¹²⁵ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[18:16]  ¹²⁶ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ¹²⁷ 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.

[18:16]  ¹²⁸ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[11:7]  ¹²⁹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ¹³⁰ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ¹³¹ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ¹³² tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[14:29]  ¹³³ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ¹³⁴ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ¹³⁵ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ¹³⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ¹³⁷ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[8:49]  ¹³⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[3:8]  ¹³⁹ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ¹⁴⁰ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ¹⁴¹ tn In other words, “do not even begin to think this.”

[3:8]  ¹⁴² sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ¹⁴³ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[4:42]  ¹⁴⁴ tn Grk “When it became day.”

[4:42]  ¹⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ¹⁴⁶ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[10:7]  ¹⁴⁷ tn Here δέ (de) has not been translated.

[10:7]  ¹⁴⁸ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ¹⁴⁹ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[6:29]  ¹⁵⁰ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ¹⁵¹ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ¹⁵² tn Or “cloak.”

[6:29]  ¹⁵³ tn See the note on the word “tunics” in 3:11.

[6:29]  ¹⁵⁴ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[8:28]  ¹⁵⁵ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ¹⁵⁶ tn Grk “and fell,” 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.

[8:28]  ¹⁵⁷ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ¹⁵⁸ sn On the title Most High see Luke 1:35.

[8:28]  ¹⁵⁹ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[5:14]  ¹⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ¹⁶¹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ¹⁶² sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ¹⁶³ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ¹⁶⁴ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ¹⁶⁵ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ¹⁶⁶ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ¹⁶⁷ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[22:42]  ¹⁶⁸ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ¹⁶⁹ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ¹⁷⁰ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[12:58]  ¹⁷¹ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ¹⁷² sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[8:10]  ¹⁷³ tn Here δέ (de) has not been translated.

[8:10]  ¹⁷⁴ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ¹⁷⁵ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ¹⁷⁶ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ¹⁷⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:10]  ¹⁷⁸ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[7:6]  ¹⁷⁹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹⁸⁰ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ¹⁸¹ sn See the note on the word centurion in 7:2.

[7:6]  ¹⁸² tn Or “do not be bothered.”

[7:6]  ¹⁸³ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[13:14]  ¹⁸⁴ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ¹⁸⁵ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ¹⁸⁶ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[22:51]  ¹⁸⁷ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ¹⁸⁸ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ¹⁸⁹ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

[11:42]  ¹⁹⁰ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ¹⁹¹ tn Or “you tithe mint.”

[11:42]  ¹⁹² sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ¹⁹³ tn Grk “and rue.” 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.

[11:42]  sn Rue was an evergreen herb used for seasoning.

[11:42]  ¹⁹⁴ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ¹⁹⁵ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[20:16]  ¹⁹⁶ 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]  ¹⁹⁷ 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]  ¹⁹⁸ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ¹⁹⁹ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[18:1]  ²⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ²⁰¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ²⁰² tn Or “should pray at all times” (L&N 67.88).

[18:1]  ²⁰³ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[16:30]  ²⁰⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ²⁰⁵ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ²⁰⁶ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[5:38]  ²⁰⁷ tc Most mss (A C [D] Θ Ψ Ë¹³ Ï latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amfoteroi sunthrountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (Ì^4,75vid א B L W ˹ 33 579 700 1241 2542 co), however, lack the words.

[5:38]  sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[24:16]  ²⁰⁸ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ²⁰⁹ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ²¹⁰ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[2:26]  ²¹¹ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ²¹² tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ²¹³ tn Grk “would not see death” (an idiom for dying).

[2:26]  ²¹⁴ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ²¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:26]  sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

[9:45]  ²¹⁶ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ²¹⁷ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ²¹⁸ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[12:15]  ²¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ²²⁰ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ²²¹ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[9:44]  ²²² tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ²²³ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[16:26]  ²²⁴ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ²²⁵ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ²²⁶ tn Grk “between us and you.”

[19:39]  ²²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ²²⁸ sn See the note on Pharisees in 5:17.

[19:39]  ²²⁹ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[6:35]  ²³⁰ tn Or “in return.”

[6:35]  ²³¹ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ²³² sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ²³³ sn That is, “sons of God.”

[6:35]  ²³⁴ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[12:28]  ²³⁵ tn This is a first class condition in the Greek text.

[12:28]  ²³⁶ tn Grk “grass in the field.”

[12:28]  ²³⁷ tn Grk “which is in the field today.”

[12:28]  ²³⁸ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[12:28]  ²³⁹ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[13:31]  ²⁴⁰ tn Grk “At that very hour.”

[13:31]  ²⁴¹ sn See the note on Pharisees in 5:17.

[13:31]  ²⁴² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ²⁴³ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ²⁴⁴ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:9]  ²⁴⁵ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ²⁴⁶ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ²⁴⁷ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[14:28]  ²⁴⁸ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ²⁴⁹ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[17:10]  ²⁵⁰ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ²⁵¹ tn Or “we have only done what we were supposed to do.”

[11:5]  ²⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ²⁵³ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ²⁵⁴ tn Grk “he will go to him.”

[11:5]  ²⁵⁵ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[23:2]  ²⁵⁶ tn Here δέ (de) has not been translated.

[23:2]  ²⁵⁷ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ²⁵⁸ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ²⁵⁹ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ²⁶⁰ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ²⁶¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ²⁶² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.