Lukas 3:3

3:3 He ¹  went into all the region around the Jordan River, ²  preaching a baptism of repentance for the forgiveness of sins. ³ 

Lukas 6:22

6:22 “Blessed are you when people ⁴  hate you, and when they exclude you and insult you and reject you as evil ⁵  on account of the Son of Man!

Lukas 7:29

7:29 (Now ⁶  all the people who heard this, even the tax collectors, ⁷  acknowledged ⁸  God’s justice, because they had been baptized ⁹  with John’s baptism.

Lukas 12:4

12:4 “I ¹⁰  tell you, my friends, do not be afraid of those who kill the body, ¹¹  and after that have nothing more they can do.

Lukas 20:25

20:25 So ¹²  he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ¹³ 

Lukas 22:36

22:36 He said to them, “But now, the one who ¹⁴  has a money bag must take it, and likewise a traveler’s bag ¹⁵  too. And the one who has no sword must sell his cloak and buy one.

Lukas 23:55

23:55 The ¹⁶  women who had accompanied Jesus ¹⁷  from Galilee followed, and they saw the tomb and how his body was laid in it.

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ¹⁸  “Are you the only visitor to Jerusalem who doesn’t know ¹⁹  the things that have happened there ²⁰  in these days?”

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ²¹  would suffer ²²  and would rise from the dead on the third day,

[3:3]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:3]  ² tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ³ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

[6:22]  ⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ⁵ 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.

[7:29]  ⁶ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ⁷ sn See the note on tax collectors in 3:12.

[7:29]  ⁸ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ⁹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[12:4]  ¹⁰ tn Here δέ (de) has not been translated.

[12:4]  ¹¹ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[20:25]  ¹² tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ¹³ sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[22:36]  ¹⁴ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ¹⁵ tn Or possibly “beggar’s bag” (L&N 6.145).

[23:55]  ¹⁶ tn Here δέ (de) has not been translated.

[23:55]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

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

[24:18]  ¹⁹ 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]  ²⁰ tn Grk “in it” (referring to the city of Jerusalem).

[24:46]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ²² tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.