Lukas 2:21

2:21 At ¹  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ²  before he was conceived in the womb.

Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ³  for I am a sinful man!” ⁴ 

Lukas 5:30

5:30 But ⁵  the Pharisees ⁶  and their experts in the law ⁷  complained ⁸  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁹ 

Lukas 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹⁰  but the one who is forgiven little loves little.”

Lukas 8:38

8:38 The man from whom the demons had gone out begged to go ¹¹  with him, but Jesus ¹²  sent him away, saying,

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ¹³  the Lord appointed seventy-two ¹⁴  others and sent them on ahead of him two by two into every town ¹⁵  and place where he himself was about to go.

Lukas 11:11

11:11 What father among you, if your ¹⁶  son asks for ¹⁷  a fish, will give him a snake ¹⁸  instead of a fish?

Lukas 11:48

11:48 So you testify that you approve of ¹⁹  the deeds of your ancestors, ²⁰  because they killed the prophets ²¹  and you build their ²²  tombs! ²³ 

Lukas 12:15

12:15 Then ²⁴  he said to them, “Watch out and guard yourself from ²⁵  all types of greed, ²⁶  because one’s life does not consist in the abundance of his possessions.”

Lukas 12:28

12:28 And if ²⁷  this is how God clothes the wild grass, ²⁸  which is here ²⁹  today and tomorrow is tossed into the fire to heat the oven, ³⁰  how much more ³¹  will he clothe you, you people of little faith!

Lukas 16:16

16:16 “The law and the prophets were in force ³²  until John; ³³  since then, ³⁴  the good news of the kingdom of God ³⁵  has been proclaimed, and everyone is urged to enter it. ³⁶ 

Lukas 17:20

The Coming of the Kingdom

17:20 Now at one point ³⁷  the Pharisees ³⁸  asked Jesus ³⁹  when the kingdom of God ⁴⁰  was coming, so he answered, “The kingdom of God is not coming with signs ⁴¹  to be observed,

Lukas 19:23

19:23 Why then didn’t you put ⁴²  my money in the bank, ⁴³  so that when I returned I could have collected it with interest?’

Lukas 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Lukas 22:59

22:59 And after about an hour still another insisted, ⁴⁴  “Certainly this man was with him, because he too is a Galilean.” ⁴⁵ 

Lukas 23:5

23:5 But they persisted ⁴⁶  in saying, “He incites ⁴⁷  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ⁴⁸ 

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ⁴⁹  deserving death. ⁵⁰ 

Lukas 24:24

24:24 Then ⁵¹  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ⁵² 

[2:21]  ¹ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ² sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[5:8]  ³ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ⁴ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[5:30]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ⁶ sn See the note on Pharisees in 5:17.

[5:30]  ⁷ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁸ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ⁹ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[7:47]  ¹⁰ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:47]  sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

[8:38]  ¹¹ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ¹³ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹⁴ 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]  ¹⁵ tn Or “city.”

[11:11]  ¹⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ¹⁷ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ¹⁸ sn The snake probably refers to a water snake.

[11:48]  ¹⁹ tn Grk “you are witnesses and approve of.”

[11:48]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[11:48]  ²¹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ²² tn “Their,” i.e., the prophets.

[11:48]  ²³ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[12:15]  ²⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ²⁵ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ²⁶ 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.

[12:28]  ²⁷ tn This is a first class condition in the Greek text.

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

[12:28]  ²⁹ tn Grk “which is in the field today.”

[12:28]  ³⁰ 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]  ³¹ 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.

[16:16]  ³² 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]  ³³ sn John refers to John the Baptist.

[16:16]  ³⁴ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ³⁵ 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]  ³⁶ 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.

[17:20]  ³⁷ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ³⁸ sn See the note on Pharisees in 5:17.

[17:20]  ³⁹ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ⁴⁰ 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.

[17:20]  ⁴¹ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[19:23]  ⁴² tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ⁴³ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[22:59]  ⁴⁴ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ⁴⁵ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[23:5]  ⁴⁶ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ⁴⁷ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ⁴⁸ tn Grk “beginning from Galilee until here.”

[23:15]  ⁴⁹ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ⁵⁰ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[24:24]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ⁵² tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.