Lukas 22:12

22:12 Then he will show you a large furnished room upstairs. Make preparations there.”

Lukas 24:40

24:40 When he had said this, he showed them his hands and his feet. ¹ 

Lukas 20:24

20:24 “Show me a denarius. ²  Whose image ³  and inscription are on it?” ⁴  They said, “Caesar’s.”

Lukas 4:5

4:5 Then ⁵  the devil ⁶  led him up ⁷  to a high place ⁸  and showed him in a flash all the kingdoms of the world.

Lukas 17:14

17:14 When ⁹  he saw them he said, “Go ¹⁰  and show yourselves to the priests.” ¹¹  And ¹²  as they went along, they were cleansed.

Lukas 10:37

10:37 The expert in religious law ¹³  said, “The one who showed mercy ¹⁴  to him.” So ¹⁵  Jesus said to him, “Go and do ¹⁶  the same.”

Lukas 12:5

12:5 But I will warn ¹⁷  you whom you should fear: Fear the one who, after the killing, ¹⁸  has authority to throw you ¹⁹  into hell. ²⁰  Yes, I tell you, fear him!

Lukas 1:58

1:58 Her ²¹  neighbors and relatives heard that the Lord had shown ²²  great mercy to her, and they rejoiced ²³  with her.

Lukas 3:7

3:7 So John ²⁴  said to the crowds ²⁵  that came out to be baptized by him, “You offspring of vipers! ²⁶  Who warned you to flee ²⁷  from the coming wrath?

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ²⁸  in the passage about the bush, ²⁹  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ³⁰ 

Lukas 6:47

6:47 “Everyone who comes to me and listens to my words and puts them into practice ³¹  – I will show you what he is like:

Lukas 5:14

5:14 Then ³²  he ordered the man ³³  to tell no one, ³⁴  but commanded him, ³⁵  “Go ³⁶  and show yourself to a priest, and bring the offering ³⁷  for your cleansing, as Moses commanded, ³⁸  as a testimony to them.” ³⁹ 

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ⁴⁰  the Lord appointed seventy-two ⁴¹  others and sent them on ahead of him two by two into every town ⁴²  and place where he himself was about to go.

Lukas 6:4

6:4 how he entered the house of God, took ⁴³  and ate the sacred bread, ⁴⁴  which is not lawful ⁴⁵  for any to eat but the priests alone, and ⁴⁶  gave it to his companions?” ⁴⁷ 

Lukas 1:72

1:72 He has done this ⁴⁸  to show mercy ⁴⁹  to our ancestors, ⁵⁰ 

and to remember his holy covenant ⁵¹  –

Lukas 1:51

1:51 He has demonstrated power ⁵²  with his arm; he has scattered those whose pride wells up from the sheer arrogance ⁵³  of their hearts.

Lukas 1:9

1:9 he was chosen by lot, according to the custom of the priesthood, ⁵⁴  to enter ⁵⁵  the holy place ⁵⁶  of the Lord and burn incense.

Lukas 6:36

6:36 Be merciful, ⁵⁷  just as your Father is merciful.

Lukas 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ⁵⁸  but the one who is forgiven little loves little.”

Lukas 22:11

22:11 and tell the owner of the house, ⁵⁹  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

Lukas 1:55

1:55 as he promised ⁶⁰  to our ancestors, ⁶¹  to Abraham and to his descendants ⁶²  forever.”

Lukas 10:29

10:29 But the expert, ⁶³  wanting to justify ⁶⁴  himself, said to Jesus, “And who is my neighbor?”

Lukas 11:16

11:16 Others, to test ⁶⁵  him, ⁶⁶  began asking for ⁶⁷  a sign ⁶⁸  from heaven.

Lukas 11:20

11:20 But if I cast out demons by the finger ⁶⁹  of God, then the kingdom of God ⁷⁰  has already overtaken ⁷¹  you.

Lukas 2:34

2:34 Then ⁷²  Simeon blessed them and said to his mother Mary, “Listen carefully: ⁷³  This child ⁷⁴  is destined to be the cause of the falling and rising ⁷⁵  of many in Israel and to be a sign that will be rejected. ⁷⁶ 

Lukas 3:8

3:8 Therefore produce ⁷⁷  fruit ⁷⁸  that proves your repentance, and don’t begin to say ⁷⁹  to yourselves, ‘We have Abraham as our father.’ ⁸⁰  For I tell you that God can raise up children for Abraham from these stones! ⁸¹ 

Lukas 9:5

9:5 Wherever ⁸²  they do not receive you, ⁸³  as you leave that town, ⁸⁴  shake the dust off ⁸⁵  your feet as a testimony against them.”

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ⁸⁶  cast them ⁸⁷  out? Therefore they will be your judges.

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ⁸⁸  your whole body is full of light, but when it is diseased, ⁸⁹  your body is full of darkness.

Lukas 11:48

11:48 So you testify that you approve of ⁹⁰  the deeds of your ancestors, ⁹¹  because they killed the prophets ⁹²  and you build their ⁹³  tombs! ⁹⁴ 

Lukas 13:4

13:4 Or those eighteen who were killed ⁹⁵  when the tower in Siloam fell on them, ⁹⁶  do you think they were worse offenders than all the others who live in Jerusalem? ⁹⁷ 

Lukas 10:21

10:21 On that same occasion ⁹⁸  Jesus ⁹⁹  rejoiced ¹⁰⁰  in the Holy Spirit and said, “I praise ¹⁰¹  you, Father, Lord ¹⁰²  of heaven and earth, because ¹⁰³  you have hidden these things from the wise ¹⁰⁴  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ¹⁰⁵ 

[24:40]  ¹ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.

[20:24]  ² tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[20:24]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.

[20:24]  ³ tn Or “whose likeness.”

[20:24]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[20:24]  ⁴ tn Grk “whose likeness and inscription does it have?”

[4:5]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ⁶ tn Grk “he.”

[4:5]  ⁷ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ⁸ tn “A high place” is not in the Greek text but has been supplied for clarity.

[17:14]  ⁹ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ¹⁰ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

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

[17:14]  ¹² tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[10:37]  ¹³ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ¹⁴ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ¹⁵ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹⁶ tn This recalls the verb of the earlier reply in v. 28.

[12:5]  ¹⁷ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ¹⁸ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ¹⁹ tn The direct object (“you”) is understood.

[12:5]  ²⁰ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[1:58]  ²¹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ²² tn Grk “had magnified his mercy with her.”

[1:58]  ²³ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[3:7]  ²⁴ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ²⁵ 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]  ²⁶ tn Or “snakes.”

[3:7]  ²⁷ 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.

[20:37]  ²⁸ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ²⁹ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ³⁰ sn A quotation from Exod 3:6.

[6:47]  ³¹ tn Grk “and does them.”

[5:14]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ³³ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ³⁹ 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.

[10:1]  ⁴⁰ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁴¹ 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]  ⁴² tn Or “city.”

[6:4]  ⁴³ tn Grk “and took.”

[6:4]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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.

[1:72]  ⁴⁸ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ⁴⁹ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁵⁰ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ⁵¹ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:51]  ⁵² tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ⁵³ tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[1:9]  ⁵⁴ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ⁵⁵ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ⁵⁶ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[6:36]  ⁵⁷ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[7:47]  ⁵⁸ 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.

[22:11]  ⁵⁹ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[1:55]  ⁶⁰ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ⁶¹ tn Grk “fathers.”

[1:55]  ⁶² tn Grk “his seed” (an idiom for offspring or descendants).

[10:29]  ⁶³ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ⁶⁴ tn Or “vindicate.”

[10:29]  sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

[11:16]  ⁶⁵ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ⁶⁶ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ⁶⁷ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ⁶⁸ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:20]  ⁶⁹ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ⁷⁰ 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.

[11:20]  ⁷¹ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[2:34]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ⁷³ tn Grk “behold.”

[2:34]  ⁷⁴ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁷⁵ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ⁷⁶ tn Grk “and for a sign of contradiction.”

[3:8]  ⁷⁷ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ⁷⁸ 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]  ⁷⁹ tn In other words, “do not even begin to think this.”

[3:8]  ⁸⁰ 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]  ⁸¹ 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.

[9:5]  ⁸² tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ⁸³ tn Grk “all those who do not receive you.”

[9:5]  ⁸⁴ tn Or “city.”

[9:5]  ⁸⁵ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[11:19]  ⁸⁶ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ⁸⁷ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:34]  ⁸⁸ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ⁸⁹ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[11:48]  ⁹⁰ tn Grk “you are witnesses and approve of.”

[11:48]  ⁹¹ tn Or “forefathers”; Grk “fathers.”

[11:48]  ⁹² tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ⁹³ tn “Their,” i.e., the prophets.

[11:48]  ⁹⁴ 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.

[13:4]  ⁹⁵ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ⁹⁶ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ⁹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:21]  ⁹⁸ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ⁹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ¹⁰⁰ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ¹⁰¹ tn Or “thank.”

[10:21]  ¹⁰² sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ¹⁰³ tn Or “that.”

[10:21]  ¹⁰⁴ sn See 1 Cor 1:26-31.

[10:21]  ¹⁰⁵ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.