Lukas 2:27

2:27 So ¹  Simeon, ²  directed by the Spirit, ³  came into the temple courts, ⁴  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁵ 

Lukas 3:7

3:7 So John ⁶  said to the crowds ⁷  that came out to be baptized by him, “You offspring of vipers! ⁸  Who warned you to flee ⁹  from the coming wrath?

Lukas 3:11

3:11 John ¹⁰  answered them, ¹¹  “The person who has two tunics ¹²  must share with the person who has none, and the person who has food must do likewise.”

Lukas 7:28

7:28 I tell you, among those born of women no one is greater ¹³  than John. ¹⁴  Yet the one who is least ¹⁵  in the kingdom of God ¹⁶  is greater than he is.”

Lukas 8:45

8:45 Then ¹⁷  Jesus asked, ¹⁸  “Who was it who touched me?” When they all denied it, Peter ¹⁹  said, “Master, the crowds are surrounding you and pressing ²⁰  against you!”

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ²¹  Jesus ²²  told this parable: “A man had a fig tree ²³  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 16:26

16:26 Besides all this, ²⁴  a great chasm ²⁵  has been fixed between us, ²⁶  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 17:20

The Coming of the Kingdom

17:20 Now at one point ²⁷  the Pharisees ²⁸  asked Jesus ²⁹  when the kingdom of God ³⁰  was coming, so he answered, “The kingdom of God is not coming with signs ³¹  to be observed,

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ³²  but from the one who does not have, even what he has will be taken away. ³³ 

Lukas 19:29

19:29 Now ³⁴  when he approached Bethphage ³⁵  and Bethany, at the place called the Mount of Olives, ³⁶  he sent two of the disciples,

Lukas 21:5

The Signs of the End of the Age

21:5 Now ³⁷  while some were speaking about the temple, how it was adorned ³⁸  with beautiful stones and offerings, ³⁹  Jesus ⁴⁰  said,

Lukas 21:16

21:16 You will be betrayed even by parents, ⁴¹  brothers, relatives, ⁴²  and friends, and they will have some of you put to death.

Lukas 22:10

22:10 He said to them, “Listen, ⁴³  when you have entered the city, a man carrying a jar of water ⁴⁴  will meet you. ⁴⁵  Follow him into the house that he enters,

[2:27]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ³ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁴ tn Grk “the temple.”

[2:27]  sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

[2:27]  ⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[3:7]  ⁶ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ⁷ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ⁸ tn Or “snakes.”

[3:7]  ⁹ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[3:11]  ¹⁰ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ¹¹ tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ¹² tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[7:28]  ¹³ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ¹⁴ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ¹⁵ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ¹⁶ sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[8:45]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁸ tn Grk “said.”

[8:45]  ¹⁹ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ²⁰ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[13:6]  ²¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ²² tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ²³ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[16:26]  ²⁴ 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]  ²⁵ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

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

[17:20]  ²⁷ 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]  ²⁸ sn See the note on Pharisees in 5:17.

[17:20]  ²⁹ 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]  ³⁰ 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]  ³¹ 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.

[19:26]  ³² 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]  ³³ 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).

[19:29]  ³⁴ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ³⁵ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ³⁶ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

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

[21:5]  ³⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[21:5]  ³⁸ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[21:5]  ³⁹ tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.

[21:5]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ⁴¹ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ⁴² tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:10]  ⁴³ tn Grk “behold.”

[22:10]  ⁴⁴ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ⁴⁵ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.