Lukas 23:4

23:4 Then ¹  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ²  against this man.”

Lukas 6:37

Do Not Judge Others

6:37 “Do ³  not judge, ⁴  and you will not be judged; ⁵  do not condemn, and you will not be condemned; forgive, ⁶  and you will be forgiven.

Lukas 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ⁷  against us.

And do not lead us into temptation.” ⁸ 

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁹  wrong.”

Lukas 17:3

17:3 Watch ¹⁰  yourselves! If ¹¹  your brother ¹²  sins, rebuke him. If ¹³  he repents, forgive him.

Lukas 9:19

9:19 They ¹⁴  answered, ¹⁵  “John the Baptist; others say Elijah; ¹⁶  and still others that one of the prophets of long ago has risen.” ¹⁷ 

Lukas 17:4

17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ¹⁸  him.”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ¹⁹  the people. When I examined him before you, I ²⁰  did not find this man guilty ²¹  of anything you accused him of doing.

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ²²  of no crime deserving death. ²³  I will therefore flog ²⁴  him and release him.”

Lukas 13:4

13:4 Or those eighteen who were killed ²⁵  when the tower in Siloam fell on them, ²⁶  do you think they were worse offenders than all the others who live in Jerusalem? ²⁷ 

Lukas 17:2

17:2 It would be better for him to have a millstone ²⁸  tied around his neck and be thrown into the sea ²⁹  than for him to cause one of these little ones to sin. ³⁰ 

Lukas 15:19

15:19 I am no longer worthy to be called your son; treat me ³¹  like one of your hired workers.”’

Lukas 1:6

1:6 They ³²  were both righteous in the sight of God, following ³³  all the commandments and ordinances of the Lord blamelessly. ³⁴ 

Lukas 9:8

9:8 while others were saying that Elijah ³⁵  had appeared, and still others that one of the prophets of long ago had risen. ³⁶ 

Lukas 11:32

11:32 The people ³⁷  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ³⁸  – and now, ³⁹  something greater than Jonah is here!

Lukas 12:27

12:27 Consider how the flowers ⁴⁰  grow; they do not work ⁴¹  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Lukas 11:1

Instructions on Prayer

11:1 Now ⁴²  Jesus ⁴³  was praying in a certain place. When ⁴⁴  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ⁴⁵  taught ⁴⁶  his disciples.”

Lukas 11:31

11:31 The queen of the South ⁴⁷  will rise up at the judgment ⁴⁸  with the people ⁴⁹  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁵⁰  something greater ⁵¹  than Solomon is here!

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ⁵²  they watched him carefully and sent spies who pretended to be sincere. ⁵³  They wanted to take advantage of what he might say ⁵⁴  so that they could deliver him up to the authority and jurisdiction ⁵⁵  of the governor.

Lukas 7:8

7:8 For I too am a man set under authority, with soldiers under me. ⁵⁶  I say to this one, ‘Go,’ and he goes, ⁵⁷  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ⁵⁸ 

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 ⁵⁹  should be done! ⁶⁰  So come ⁶¹  and be healed on those days, and not on the Sabbath day.”

Lukas 10:5

10:5 Whenever ⁶²  you enter a house, ⁶³  first say, ‘May peace ⁶⁴  be on this house!’

Lukas 23:17

23:17 [[EMPTY]] ⁶⁵ 

Lukas 20:1

The Authority of Jesus

20:1 Now one ⁶⁶  day, as Jesus ⁶⁷  was teaching the people in the temple courts ⁶⁸  and proclaiming ⁶⁹  the gospel, the chief priests and the experts in the law ⁷⁰  with the elders came up ⁷¹ 

Lukas 15:26

15:26 So ⁷²  he called one of the slaves ⁷³  and asked what was happening.

Lukas 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ⁷⁴  you the Christ? ⁷⁵  Save yourself and us!”

Lukas 5:3

5:3 He got into ⁷⁶  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ⁷⁷  Jesus ⁷⁸  sat down ⁷⁹  and taught the crowds from the boat.

Lukas 13:27

13:27 But ⁸⁰  he will reply, ⁸¹  ‘I don’t know where you come from! ⁸²  Go away from me, all you evildoers!’ ⁸³ 

Lukas 16:30

16:30 Then ⁸⁴  the rich man ⁸⁵  said, ‘No, father Abraham, but if someone from the dead ⁸⁶  goes to them, they will repent.’

Lukas 22:50

22:50 Then ⁸⁷  one of them ⁸⁸  struck the high priest’s slave, ⁸⁹  cutting off his right ear.

Lukas 23:47

23:47 Now when the centurion ⁹⁰  saw what had happened, he praised God and said, “Certainly this man was innocent!” ⁹¹ 

Lukas 13:10

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ⁹²  on the Sabbath,

Lukas 5:12

Healing a Leper

5:12 While ⁹³  Jesus ⁹⁴  was in one of the towns, ⁹⁵  a man came ⁹⁶  to him who was covered with ⁹⁷  leprosy. ⁹⁸  When ⁹⁹  he saw Jesus, he bowed down with his face to the ground ¹⁰⁰  and begged him, ¹⁰¹  “Lord, if ¹⁰²  you are willing, you can make me clean.”

Lukas 6:7

6:7 The experts in the law ¹⁰³  and the Pharisees ¹⁰⁴  watched ¹⁰⁵  Jesus ¹⁰⁶  closely to see if ¹⁰⁷  he would heal on the Sabbath, ¹⁰⁸  so that they could find a reason to accuse him.

Lukas 8:22

Stilling of a Storm

8:22 One ¹⁰⁹  day Jesus ¹¹⁰  got into a boat ¹¹¹  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ¹¹²  they set out,

Lukas 15:4

15:4 “Which one ¹¹³  of you, if he has a hundred ¹¹⁴  sheep and loses one of them, would not leave the ninety-nine in the open pasture ¹¹⁵  and go look for ¹¹⁶  the one that is lost until he finds it? ¹¹⁷ 

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ¹¹⁸  to the poor, and if ¹¹⁹  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 4:26

4:26 Yet ¹²⁰  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ¹²¹ 

Lukas 11:45

11:45 One of the experts in religious law ¹²²  answered him, “Teacher, when you say these things you insult ¹²³  us too.”

Lukas 22:3

22:3 Then ¹²⁴  Satan ¹²⁵  entered Judas, the one called Iscariot, who was one of the twelve. ¹²⁶ 

Lukas 23:32

23:32 Two other criminals ¹²⁷  were also led away to be executed with him.

Lukas 14:15

The Parable of the Great Banquet

14:15 When ¹²⁸  one of those at the meal with Jesus ¹²⁹  heard this, he said to him, “Blessed is everyone ¹³⁰  who will feast ¹³¹  in the kingdom of God!” ¹³² 

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ¹³³  said to his disciples, “Stumbling blocks are sure to come, but woe ¹³⁴  to the one through whom they come!

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ¹³⁵  and the man named Judas, one of the twelve, was leading them. He walked up ¹³⁶  to Jesus to kiss him. ¹³⁷ 

Lukas 22:58

22:58 Then ¹³⁸  a little later someone else ¹³⁹  saw him and said, “You are one of them too.” But Peter said, “Man, ¹⁴⁰  I am not!”

Lukas 11:54

11:54 plotting against ¹⁴¹  him, to catch ¹⁴²  him in something he might say.

Lukas 5:17

Healing and Forgiving a Paralytic

5:17 Now on ¹⁴³  one of those days, while he was teaching, there were Pharisees ¹⁴⁴  and teachers of the law ¹⁴⁵  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ¹⁴⁶  and the power of the Lord was with him ¹⁴⁷  to heal.

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ¹⁴⁸  the one and love the other, or he will be devoted to the one and despise ¹⁴⁹  the other. You cannot serve God and money.” ¹⁵⁰ 

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ¹⁵¹  cast them ¹⁵²  out? Therefore they will be your judges.

Lukas 13:16

13:16 Then ¹⁵³  shouldn’t ¹⁵⁴  this woman, a daughter of Abraham whom Satan ¹⁵⁵  bound for eighteen long ¹⁵⁶  years, be released from this imprisonment ¹⁵⁷  on the Sabbath day?”

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ¹⁵⁸  one Sabbath when Jesus went to dine ¹⁵⁹  at the house of a leader ¹⁶⁰  of the Pharisees, ¹⁶¹  they were watching ¹⁶²  him closely.

Lukas 20:26

20:26 Thus ¹⁶³  they were unable in the presence of the people to trap ¹⁶⁴  him with his own words. ¹⁶⁵  And stunned ¹⁶⁶  by his answer, they fell silent.

Lukas 22:56

22:56 Then a slave girl, ¹⁶⁷  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ¹⁶⁸  deserving death. ¹⁶⁹ 

Lukas 23:33

23:33 So ¹⁷⁰  when they came to the place that is called “The Skull,” ¹⁷¹  they crucified ¹⁷²  him there, along with the criminals, one on his right and one on his left.

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ¹⁷³  “Are you the only visitor to Jerusalem who doesn’t know ¹⁷⁴  the things that have happened there ¹⁷⁵  in these days?”

Lukas 1:9

1:9 he was chosen by lot, according to the custom of the priesthood, ¹⁷⁶  to enter ¹⁷⁷  the holy place ¹⁷⁸  of the Lord and burn incense.

Lukas 1:25

1:25 “This is what ¹⁷⁹  the Lord has done for me at the time ¹⁸⁰  when he has been gracious to me, ¹⁸¹  to take away my disgrace ¹⁸²  among people.” ¹⁸³ 

Lukas 5:2

5:2 He ¹⁸⁴  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Lukas 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ¹⁸⁵  asked Jesus ¹⁸⁶  to have dinner with him, so ¹⁸⁷  he went into the Pharisee’s house and took his place at the table. ¹⁸⁸ 

Lukas 11:15

11:15 But some of them said, “By the power of Beelzebul, ¹⁸⁹  the ruler ¹⁹⁰  of demons, he casts out demons.”

Lukas 12:13

The Parable of the Rich Landowner

12:13 Then ¹⁹¹  someone from the crowd said to him, “Teacher, tell ¹⁹²  my brother to divide the inheritance with me.”

Lukas 13:12

13:12 When ¹⁹³  Jesus saw her, he called her to him ¹⁹⁴  and said, “Woman, ¹⁹⁵  you are freed ¹⁹⁶  from your infirmity.” ¹⁹⁷ 

Lukas 15:15

15:15 So he went and worked for ¹⁹⁸  one of the citizens of that country, who ¹⁹⁹  sent him to his fields to feed pigs. ²⁰⁰ 

Lukas 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ²⁰¹  God with a loud voice.

Lukas 11:5

11:5 Then ²⁰²  he said to them, “Suppose one of you ²⁰³  has a friend, and you go to him ²⁰⁴  at midnight and say to him, ‘Friend, lend me three loaves of bread, ²⁰⁵ 

Lukas 12:48

12:48 But the one who did not know his master’s will ²⁰⁶  and did things worthy of punishment ²⁰⁷  will receive a light beating. ²⁰⁸  From everyone who has been given much, much will be required, ²⁰⁹  and from the one who has been entrusted with much, ²¹⁰  even more will be asked. ²¹¹ 

Lukas 1:5

Birth Announcement of John the Baptist

1:5 During the reign ²¹²  of Herod ²¹³  king of Judea, there lived a priest named Zechariah who belonged to ²¹⁴  the priestly division of Abijah, ²¹⁵  and he had a wife named Elizabeth, ²¹⁶  who was a descendant of Aaron. ²¹⁷ 

Lukas 4:39

4:39 So ²¹⁸  he stood over her, commanded ²¹⁹  the fever, and it left her. Immediately ²²⁰  she got up and began to serve ²²¹  them.

Lukas 6:22

6:22 “Blessed are you when people ²²²  hate you, and when they exclude you and insult you and reject you as evil ²²³  on account of the Son of Man!

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ²²⁴  and the demonic spirits ²²⁵  begged Jesus ²²⁶  to let them go into them. He gave them permission. ²²⁷ 

Lukas 14:5

14:5 Then ²²⁸  he said to them, “Which of you, if you have a son ²²⁹  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 15:17

15:17 But when he came to his senses ²³⁰  he said, ‘How many of my father’s hired workers have food ²³¹  enough to spare, but here I am dying from hunger!

Lukas 17:7

17:7 “Would any one of you say ²³²  to your slave ²³³  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ²³⁴ 

Lukas 19:9

19:9 Then ²³⁵  Jesus said to him, “Today salvation ²³⁶  has come to this household, ²³⁷  because he too is a son of Abraham! ²³⁸ 

Lukas 10:13

10:13 “Woe to you, Chorazin! ²³⁹  Woe to you, Bethsaida! For if ²⁴⁰  the miracles ²⁴¹  done in you had been done in Tyre ²⁴²  and Sidon, ²⁴³  they would have repented long ago, sitting in sackcloth and ashes.

[23:4]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ² tn Grk “find no cause.”

[23:4]  sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).

[6:37]  ³ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ⁴ 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]  ⁵ 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]  ⁶ sn On forgive see Luke 11:4; 1 Pet 3:7.

[11:4]  ⁷ 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]  ⁸ 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.

[23:41]  ⁹ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[17:3]  ¹⁰ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ¹¹ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ¹² tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ¹³ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ¹⁴ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ¹⁵ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ¹⁶ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ¹⁷ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[17:4]  ¹⁸ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[23:14]  ¹⁹ tn This term also appears in v. 2.

[23:14]  ²⁰ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²¹ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:22]  ²² tn Grk “no cause of death I found in him.”

[23:22]  ²³ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ²⁴ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[13:4]  ²⁵ 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]  ²⁶ 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]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:2]  ²⁸ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ²⁹ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ³⁰ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[15:19]  ³¹ tn Or “make me.” Here is a sign of total humility.

[1:6]  ³² tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ³³ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ³⁴ tn The predicate adjective has the effect of an adverb here (BDF §243).

[9:8]  ³⁵ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:8]  ³⁶ sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.

[11:32]  ³⁷ tn See the note on the word “people” in v. 31.

[11:32]  ³⁸ tn Grk “at the preaching of Jonah.”

[11:32]  sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

[11:32]  ³⁹ tn Grk “behold.”

[12:27]  ⁴⁰ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ⁴¹ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[11:1]  ⁴² tn Grk “And it happened that while.” 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.

[11:1]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ⁴⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ⁴⁵ sn John refers to John the Baptist.

[11:1]  ⁴⁶ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[11:31]  ⁴⁷ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ⁴⁸ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ⁴⁹ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ⁵⁰ tn Grk “behold.”

[11:31]  ⁵¹ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[20:20]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ⁵³ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ⁵⁴ tn Grk “so that they might catch him in some word.”

[20:20]  ⁵⁵ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[7:8]  ⁵⁶ tn Grk “having soldiers under me.”

[7:8]  ⁵⁷ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ⁵⁸ 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.

[13:14]  ⁵⁹ 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]  ⁶⁰ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ⁶¹ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[10:5]  ⁶² tn Here δέ (de) has not been translated.

[10:5]  ⁶³ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ⁶⁴ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[23:17]  ⁶⁵ tc Many of the best mss, as well as some others (Ì⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ Ë^1,13 Ï lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[20:1]  ⁶⁶ tn Grk “Now it happened that one.” 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.

[20:1]  ⁶⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ⁶⁸ tn Grk “the temple.”

[20:1]  ⁶⁹ tn Or “preaching.”

[20:1]  ⁷⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ⁷¹ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[15:26]  ⁷² tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

[15:26]  ⁷³ tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[23:39]  ⁷⁴ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ⁷⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[5:3]  ⁷⁶ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁷⁹ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[13:27]  ⁸⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ⁸¹ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

[13:27]  ⁸² sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ⁸³ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[16:30]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ⁸⁵ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ⁸⁶ 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.

[22:50]  ⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ⁸⁸ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ⁸⁹ tn See the note on the word “slave” in 7:2.

[23:47]  ⁹⁰ sn See the note on the word centurion in 7:2.

[23:47]  ⁹¹ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[23:47]  sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).

[13:10]  ⁹² sn See the note on synagogues in 4:15.

[5:12]  ⁹³ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:12]  ⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ⁹⁵ tn Or “cities.”

[5:12]  ⁹⁶ tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ⁹⁷ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ⁹⁸ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ⁹⁹ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ¹⁰⁰ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ¹⁰¹ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ¹⁰² tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[6:7]  ¹⁰³ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ¹⁰⁴ sn See the note on Pharisees in 5:17.

[6:7]  ¹⁰⁵ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ¹⁰⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹⁰⁷ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹⁰⁸ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[8:22]  ¹⁰⁹ tn Grk “Now it happened that one.” 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 δέ (de) has not been translated either.

[8:22]  ¹¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ¹¹¹ sn A boat that held all the disciples would be of significant size.

[8:22]  ¹¹² tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:4]  ¹¹³ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹¹⁴ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ¹¹⁵ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ¹¹⁶ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ¹¹⁷ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[19:8]  ¹¹⁸ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ¹¹⁹ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[4:26]  ¹²⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ¹²¹ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:26]  map For location see Map1 A1; JP3 F3; JP4 F3.

[11:45]  ¹²² sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ¹²³ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[22:3]  ¹²⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ¹²⁵ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ¹²⁶ tn Grk “Iscariot, being of the number of the twelve.”

[23:32]  ¹²⁷ tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì⁷⁵ א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë^1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.

[23:32]  sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).

[14:15]  ¹²⁸ tn Here δέ (de) has not been translated.

[14:15]  ¹²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ¹³⁰ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ¹³¹ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ¹³² 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.

[17:1]  ¹³³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ¹³⁴ sn See Luke 6:24-26.

[22:47]  ¹³⁵ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ¹³⁶ tn Grk “drew near.”

[22:47]  ¹³⁷ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:58]  ¹³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ¹³⁹ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ¹⁴⁰ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[11:54]  ¹⁴¹ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ¹⁴² tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[5:17]  ¹⁴³ tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:17]  ¹⁴⁴ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ¹⁴⁵ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ¹⁴⁶ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

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

[5:17]  ¹⁴⁷ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[16:13]  ¹⁴⁸ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ¹⁴⁹ tn Or “and treat [the other] with contempt.”

[16:13]  ¹⁵⁰ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:13]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[11:19]  ¹⁵¹ 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]  ¹⁵² 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.

[13:16]  ¹⁵³ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ¹⁵⁴ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹⁵⁵ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹⁵⁶ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹⁵⁷ tn Or “bondage”; Grk “bond.”

[14:1]  ¹⁵⁸ tn Grk “Now it happened that one.” 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.

[14:1]  ¹⁵⁹ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹⁶⁰ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹⁶¹ sn See the note on Pharisees in 5:17.

[14:1]  ¹⁶² sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[20:26]  ¹⁶³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ¹⁶⁴ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ¹⁶⁵ tn Grk “to trap him in a saying.”

[20:26]  ¹⁶⁶ tn Or “amazed.”

[22:56]  ¹⁶⁷ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[23:15]  ¹⁶⁸ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ¹⁶⁹ 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.

[23:33]  ¹⁷⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ¹⁷¹ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ¹⁷² sn See the note on crucify in 23:21.

[24:18]  ¹⁷³ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ¹⁷⁴ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ¹⁷⁵ tn Grk “in it” (referring to the city of Jerusalem).

[1:9]  ¹⁷⁶ 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]  ¹⁷⁷ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ¹⁷⁸ 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.

[1:25]  ¹⁷⁹ tn Grk “Thus.”

[1:25]  ¹⁸⁰ tn Grk “in the days.”

[1:25]  ¹⁸¹ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹⁸² sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ¹⁸³ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[5:2]  ¹⁸⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:36]  ¹⁸⁵ sn See the note on Pharisees in 5:17.

[7:36]  ¹⁸⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ¹⁸⁷ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ¹⁸⁸ tn Grk “and reclined at table,” as 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.

[11:15]  ¹⁸⁹ tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ¹⁹⁰ tn Or “prince.”

[12:13]  ¹⁹¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹⁹² sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[13:12]  ¹⁹³ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ¹⁹⁴ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ¹⁹⁵ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ¹⁹⁶ tn Or “released.”

[13:12]  ¹⁹⁷ tn Or “sickness.”

[15:15]  ¹⁹⁸ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ¹⁹⁹ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ²⁰⁰ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[17:15]  ²⁰¹ tn Grk “glorifying God.”

[11:5]  ²⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ²⁰³ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ²⁰⁴ tn Grk “he will go to him.”

[11:5]  ²⁰⁵ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[12:48]  ²⁰⁶ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ²⁰⁷ tn Grk “blows.”

[12:48]  ²⁰⁸ tn Grk “will receive few (blows).”

[12:48]  ²⁰⁹ tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ²¹⁰ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ²¹¹ tn Grk “they will ask even more.”

[1:5]  ²¹² tn Grk “It happened that in the days.” 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.

[1:5]  ²¹³ sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ²¹⁴ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ²¹⁵ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ²¹⁶ tn Grk “and her name was Elizabeth.”

[1:5]  ²¹⁷ tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[4:39]  ²¹⁸ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ²¹⁹ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

[4:39]  ²²⁰ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  sn The note that this happened immediately shows the speed and totality of the recovery.

[4:39]  ²²¹ tn The imperfect verb has been translated ingressively.

[6:22]  ²²² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ²²³ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[8:32]  ²²⁴ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ²²⁵ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ²²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ²²⁷ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[14:5]  ²²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ²²⁹ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[15:17]  ²³⁰ tn Grk “came to himself” (an idiom).

[15:17]  ²³¹ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[17:7]  ²³² tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ²³³ tn See the note on the word “slave” in 7:2.

[17:7]  ²³⁴ tn Grk “and recline at table,” as 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. See BDAG 70 s.v. ἀναπίπτω 1.

[19:9]  ²³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²³⁶ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ²³⁷ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ²³⁸ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[10:13]  ²³⁹ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ²⁴⁰ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ²⁴¹ tn Or “powerful deeds.”

[10:13]  ²⁴² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ²⁴³ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:13]  map For location see Map1 A1; JP3 F3; JP4 F3.