Lukas 4:35

4:35 But ¹  Jesus rebuked him: ²  “Silence! Come out of him!” ³  Then, after the demon threw the man ⁴  down in their midst, he came out of him without hurting him. ⁵ 

Lukas 5:21

5:21 Then ⁶  the experts in the law ⁷  and the Pharisees began to think ⁸  to themselves, ⁹  “Who is this man ¹⁰  who is uttering blasphemies? ¹¹  Who can forgive sins but God alone?”

Lukas 5:30

5:30 But ¹²  the Pharisees ¹³  and their experts in the law ¹⁴  complained ¹⁵  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ¹⁶ 

Lukas 5:39

5:39 ¹⁷  No ¹⁸  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ¹⁹ 

Lukas 6:4

6:4 how he entered the house of God, took ²⁰  and ate the sacred bread, ²¹  which is not lawful ²²  for any to eat but the priests alone, and ²³  gave it to his companions?” ²⁴ 

Lukas 6:37

Do Not Judge Others

6:37 “Do ²⁵  not judge, ²⁶  and you will not be judged; ²⁷  do not condemn, and you will not be condemned; forgive, ²⁸  and you will be forgiven.

Lukas 6:47

6:47 “Everyone who comes to me and listens to my words and puts them into practice ²⁹  – I will show you what he is like:

Lukas 7:3

7:3 When the centurion ³⁰  heard ³¹  about Jesus, he sent some Jewish elders ³²  to him, asking him to come ³³  and heal his slave.

Lukas 7:14

7:14 Then ³⁴  he came up ³⁵  and touched ³⁶  the bier, ³⁷  and those who carried it stood still. He ³⁸  said, “Young man, I say to you, get up!”

Lukas 7:24-25

7:24 When ³⁹  John’s messengers had gone, Jesus ⁴⁰  began to speak to the crowds about John: “What did you go out into the wilderness ⁴¹  to see? A reed shaken by the wind? ⁴²  7:25 What ⁴³  did you go out to see? A man dressed in fancy ⁴⁴  clothes? ⁴⁵  Look, those who wear fancy clothes and live in luxury ⁴⁶  are in kings’ courts! ⁴⁷ 

Lukas 7:41

7:41 “A certain creditor ⁴⁸  had two debtors; one owed him ⁴⁹  five hundred silver coins, ⁵⁰  and the other fifty.

Lukas 8:16

Showing the Light

8:16 “No one lights ⁵¹  a lamp ⁵²  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. ⁵³ 

Lukas 8:33

8:33 So ⁵⁴  the demons came out of the man and went into the pigs, and the herd of pigs ⁵⁵  rushed down the steep slope into the lake and drowned.

Lukas 8:39

8:39 “Return to your home, ⁵⁶  and declare ⁵⁷  what God has done for you.” ⁵⁸  So ⁵⁹  he went away, proclaiming throughout the whole town ⁶⁰  what Jesus ⁶¹  had done for him.

Lukas 8:43

8:43 Now ⁶²  a woman was there who had been suffering from a hemorrhage ⁶³  for twelve years ⁶⁴  but could not be healed by anyone.

Lukas 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ⁶⁵  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Lukas 8:51

8:51 Now when he came to the house, Jesus ⁶⁶  did not let anyone go in with him except Peter, John, ⁶⁷  and James, and the child’s father and mother.

Lukas 10:7

10:7 Stay ⁶⁸  in that same house, eating and drinking what they give you, ⁶⁹  for the worker deserves his pay. ⁷⁰  Do not move around from house to house.

Lukas 10:19

10:19 Look, I have given you authority to tread ⁷¹  on snakes and scorpions ⁷²  and on the full force of the enemy, ⁷³  and nothing will ⁷⁴  hurt you.

Lukas 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ⁷⁵  entered a certain village where a woman named Martha welcomed him as a guest. ⁷⁶ 

Lukas 11:51

11:51 from the blood of Abel ⁷⁷  to the blood of Zechariah, ⁷⁸  who was killed ⁷⁹  between the altar and the sanctuary. ⁸⁰  Yes, I tell you, it will be charged against ⁸¹  this generation.

Lukas 12:11

12:11 But when they bring you before the synagogues, ⁸²  the ⁸³  rulers, and the authorities, do not worry about how you should make your defense ⁸⁴  or what you should say,

Lukas 12:52

12:52 For from now on ⁸⁵  there will be five in one household divided, three against two and two against three.

Lukas 13:15

13:15 Then the Lord answered him, ⁸⁶  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁸⁷  and lead it to water? ⁸⁸ 

Lukas 13:24

13:24 “Exert every effort ⁸⁹  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ⁹⁰  one Sabbath when Jesus went to dine ⁹¹  at the house of a leader ⁹²  of the Pharisees, ⁹³  they were watching ⁹⁴  him closely.

Lukas 14:15

The Parable of the Great Banquet

14:15 When ⁹⁵  one of those at the meal with Jesus ⁹⁶  heard this, he said to him, “Blessed is everyone ⁹⁷  who will feast ⁹⁸  in the kingdom of God!” ⁹⁹ 

Lukas 15:12

15:12 The ¹⁰⁰  younger of them said to his ¹⁰¹  father, ‘Father, give me the share of the estate ¹⁰²  that will belong ¹⁰³  to me.’ So ¹⁰⁴  he divided his ¹⁰⁵  assets between them. ¹⁰⁶ 

Lukas 16:8

16:8 The ¹⁰⁷  master commended the dishonest ¹⁰⁸  manager because he acted shrewdly. ¹⁰⁹  For the people ¹¹⁰  of this world are more shrewd in dealing with their contemporaries ¹¹¹  than the people ¹¹²  of light.

Lukas 18:43

18:43 And immediately he regained ¹¹³  his sight and followed Jesus, ¹¹⁴  praising ¹¹⁵  God. When ¹¹⁶  all the people saw it, they too ¹¹⁷  gave praise to God.

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ¹¹⁸  in the passage about the bush, ¹¹⁹  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ¹²⁰ 

Lukas 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ¹²¹  on the earth and wrath against this people.

Lukas 23:7

23:7 When ¹²²  he learned that he was from Herod’s jurisdiction, ¹²³  he sent him over to Herod, ¹²⁴  who also happened to be in Jerusalem ¹²⁵  at that time.

[4:35]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ² tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ³ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ⁵ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[5:21]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁷ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ⁸ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁹ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹⁰ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ¹¹ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[5:30]  ¹² tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹³ sn See the note on Pharisees in 5:17.

[5:30]  ¹⁴ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

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

[5:30]  ¹⁶ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[5:39]  ¹⁷ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ¹⁸ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ¹⁹ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[5:39]  tn Grk “good.”

[5:39]  sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

[6:4]  ²⁰ tn Grk “and took.”

[6:4]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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.

[6:37]  ²⁵ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ²⁶ 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]  ²⁷ 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]  ²⁸ sn On forgive see Luke 11:4; 1 Pet 3:7.

[6:47]  ²⁹ tn Grk “and does them.”

[7:3]  ³⁰ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ³¹ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ³² sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ³³ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:14]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ³⁵ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ³⁶ sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ³⁷ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ³⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:24]  ³⁹ tn Here δέ (de) has not been translated.

[7:24]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁴¹ tn Or “desert.”

[7:24]  ⁴² tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:25]  ⁴³ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ⁴⁴ tn Or “soft”; see L&N 79.100.

[7:25]  ⁴⁵ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ⁴⁶ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ⁴⁷ tn Or “palaces.”

[7:41]  ⁴⁸ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ⁴⁹ tn The word “him” is not in the Greek text, but is implied.

[7:41]  ⁵⁰ tn Grk “five hundred denarii.”

[7:41]  sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

[8:16]  ⁵¹ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ⁵² sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

[8:16]  ⁵³ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[8:33]  ⁵⁴ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ⁵⁵ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:39]  ⁵⁶ tn Grk “your house.”

[8:39]  ⁵⁷ tn Or “describe.”

[8:39]  ⁵⁸ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ⁵⁹ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ⁶⁰ tn Or “city.”

[8:39]  ⁶¹ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[8:43]  ⁶² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁶³ tn Grk “a flow of blood.”

[8:43]  ⁶⁴ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:49]  ⁶⁵ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[8:51]  ⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁶⁷ tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:7]  ⁶⁸ tn Here δέ (de) has not been translated.

[10:7]  ⁶⁹ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ⁷⁰ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:19]  ⁷¹ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ⁷² sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ⁷³ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ⁷⁴ tn This is an emphatic double negative in the Greek text.

[10:38]  ⁷⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ⁷⁶ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:38]  tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

[11:51]  ⁷⁷ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁷⁸ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁷⁹ tn Or “who perished.”

[11:51]  ⁸⁰ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁸¹ tn Or “required from.”

[12:11]  ⁸² sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  sn See the note on synagogues in 4:15.

[12:11]  ⁸³ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:11]  ⁸⁴ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[12:52]  ⁸⁵ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[13:15]  ⁸⁶ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁸⁷ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁸⁸ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:24]  ⁸⁹ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[14:1]  ⁹⁰ 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]  ⁹¹ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ⁹² tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ⁹³ sn See the note on Pharisees in 5:17.

[14:1]  ⁹⁴ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[14:15]  ⁹⁵ tn Here δέ (de) has not been translated.

[14:15]  ⁹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ⁹⁷ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ⁹⁸ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ⁹⁹ 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.

[15:12]  ¹⁰⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ¹⁰¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁰² tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ¹⁰³ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ¹⁰⁴ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ¹⁰⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁰⁶ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[16:8]  ¹⁰⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ¹⁰⁸ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ¹⁰⁹ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ¹¹⁰ tn Grk “sons” (an idiom).

[16:8]  ¹¹¹ tn Grk “with their own generation.”

[16:8]  ¹¹² tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[18:43]  ¹¹³ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹¹⁵ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ¹¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹¹⁷ tn The word “too” has been supplied for stylistic reasons.

[20:37]  ¹¹⁸ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ¹¹⁹ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ¹²⁰ sn A quotation from Exod 3:6.

[21:23]  ¹²¹ sn Great distress means that this is a period of great judgment.

[23:7]  ¹²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ¹²³ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ¹²⁴ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ¹²⁵ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.