Lukas 6:21

6:21 “Blessed are you who hunger ¹  now, for you will be satisfied. ² 

“Blessed are you who weep now, for you will laugh. ³ 

Lukas 6:25

6:25 “Woe to you who are well satisfied with food ⁴  now, for you will be hungry.

“Woe to you ⁵  who laugh ⁶  now, for you will mourn and weep.

Lukas 2:29

2:29 “Now, according to your word, ⁷  Sovereign Lord, ⁸  permit ⁹  your servant ¹⁰  to depart ¹¹  in peace.

Lukas 16:25

16:25 But Abraham said, ‘Child, ¹²  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. 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 8:6

8:6 Other seed fell on rock, ¹⁶  and when it came up, it withered because it had no moisture.

Lukas 12:17

12:17 so ¹⁷  he thought to himself, ¹⁸  ‘What should I do, for I have nowhere to store my crops?’ ¹⁹ 

Lukas 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ²⁰  Then ²¹  Jesus said to Simon, “Do not be afraid; from now on ²²  you will be catching people.” ²³ 

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ²⁴  him, saying, “He saved others. Let him save ²⁵  himself if ²⁶  he is the Christ ²⁷  of God, his chosen one!”

Lukas 2:37

2:37 She had lived as a widow since then for eighty-four years. ²⁸  She never left the temple, worshiping with fasting and prayer night and day. ²⁹ 

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ³⁰  Jesus ³¹  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ³²  and everything that is written about the Son of Man by the prophets will be accomplished. ³³ 

Lukas 22:37

22:37 For I tell you that this scripture must be ³⁴  fulfilled in me, ‘And he was counted with the transgressors.’ ³⁵  For what is written about me is being fulfilled.” ³⁶ 

Lukas 6:48

6:48 He is like a man ³⁷  building a house, who dug down deep, ³⁸  and laid the foundation on bedrock. When ³⁹  a flood came, the river ⁴⁰  burst against that house but ⁴¹  could not shake it, because it had been well built. ⁴² 

Lukas 23:53

23:53 Then ⁴³  he took it down, wrapped it in a linen cloth, ⁴⁴  and placed it ⁴⁵  in a tomb cut out of the rock, ⁴⁶  where no one had yet been buried. ⁴⁷ 

Lukas 8:13

8:13 Those ⁴⁸  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ⁴⁹  but ⁵⁰  in a time of testing ⁵¹  fall away. ⁵² 

Lukas 2:11

2:11 Today ⁵³  your Savior is born in the city ⁵⁴  of David. ⁵⁵  He is Christ ⁵⁶  the Lord.

Lukas 11:21

11:21 When a strong man, ⁵⁷  fully armed, guards his own palace, ⁵⁸  his possessions are safe. ⁵⁹ 

Lukas 4:21

4:21 Then ⁶⁰  he began to tell them, “Today ⁶¹  this scripture has been fulfilled even as you heard it being read.” ⁶² 

Lukas 22:69

22:69 But from now on ⁶³  the Son of Man will be seated at the right hand ⁶⁴  of the power ⁶⁵  of God.”

Lukas 20:13

20:13 Then ⁶⁶  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ⁶⁷  perhaps they will respect him.’

Lukas 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ⁶⁸  So ⁶⁹  they began to celebrate.

Lukas 15:32

15:32 It was appropriate ⁷⁰  to celebrate and be glad, for your brother ⁷¹  was dead, and is alive; he was lost and is found.’” ⁷² 

Lukas 11:7

11:7 Then ⁷³  he will reply ⁷⁴  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁷⁵  I cannot get up and give you anything.’ ⁷⁶ 

Lukas 1:48

1:48 because he has looked upon the humble state of his servant. ⁷⁷ 

For ⁷⁸  from now on ⁷⁹  all generations will call me blessed, ⁸⁰ 

Lukas 12:52

12:52 For from now on ⁸¹  there will be five in one household divided, three against two and two against three.

Lukas 19:42

19:42 saying, “If you had only known on this day, ⁸²  even you, the things that make for peace! ⁸³  But now they are hidden ⁸⁴  from your eyes.

Lukas 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ⁸⁵  bring them here and slaughter ⁸⁶  them ⁸⁷  in front of me!’”

Lukas 22:18

22:18 For I tell you that from now on I will not drink of the fruit ⁸⁸  of the vine until the kingdom of God comes.” ⁸⁹ 

Lukas 1:36

1:36 “And look, ⁹⁰  your relative ⁹¹  Elizabeth has also become pregnant with ⁹²  a son in her old age – although she was called barren, she is now in her sixth month! ⁹³ 

Lukas 13:30

13:30 But ⁹⁴  indeed, ⁹⁵  some are last ⁹⁶  who will be first, and some are first who will be last.”

Lukas 1:25

1:25 “This is what ⁹⁷  the Lord has done for me at the time ⁹⁸  when he has been gracious to me, ⁹⁹  to take away my disgrace ¹⁰⁰  among people.” ¹⁰¹ 

Lukas 10:23

10:23 Then ¹⁰²  Jesus ¹⁰³  turned ¹⁰⁴  to his ¹⁰⁵  disciples and said privately, “Blessed ¹⁰⁶  are the eyes that see what you see!

Lukas 14:17

14:17 At ¹⁰⁷  the time for the banquet ¹⁰⁸  he sent his slave ¹⁰⁹  to tell those who had been invited, ‘Come, because everything is now ready.’

Lukas 2:30

2:30 For my eyes have seen your salvation ¹¹⁰ 

Lukas 23:16

23:16 I will therefore have him flogged ¹¹¹  and release him.”

Lukas 16:3

16:3 Then ¹¹²  the manager said to himself, ‘What should I do, since my master is taking my position ¹¹³  away from me? I’m not strong enough to dig, ¹¹⁴  and I’m too ashamed ¹¹⁵  to beg.

Lukas 23:5

23:5 But they persisted ¹¹⁶  in saying, “He incites ¹¹⁷  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ¹¹⁸ 

Lukas 11:31-32

11:31 The queen of the South ¹¹⁹  will rise up at the judgment ¹²⁰  with the people ¹²¹  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ¹²²  something greater ¹²³  than Solomon is here! 11:32 The people ¹²⁴  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹²⁵  – and now, ¹²⁶  something greater than Jonah is here!

Lukas 6:24

6:24 “But woe ¹²⁷  to you who are rich, for you have received ¹²⁸  your comfort ¹²⁹  already.

Lukas 9:44

9:44 “Take these words to heart, ¹³⁰  for the Son of Man is going to be betrayed into the hands of men.” ¹³¹ 

Lukas 10:3

10:3 Go! I ¹³²  am sending you out like lambs ¹³³  surrounded by wolves. ¹³⁴ 

Lukas 18:42

18:42 Jesus ¹³⁵  said to him, “Receive ¹³⁶  your sight; your faith has healed you.” ¹³⁷ 

Lukas 20:34

20:34 So ¹³⁸  Jesus said to them, “The people of this age ¹³⁹  marry and are given in marriage.

Lukas 3:9

3:9 Even now the ax is laid at the root of the trees, ¹⁴⁰  and every tree that does not produce good fruit will be ¹⁴¹  cut down and thrown into the fire.”

Lukas 7:42

7:42 When they could not pay, he canceled ¹⁴²  the debts of both. Now which of them will love him more?”

Lukas 10:24

10:24 For I tell you that many prophets and kings longed to see ¹⁴³  what you see but did not see it, and to hear what you hear but did not hear it.”

Lukas 13:35

13:35 Look, your house is forsaken! ¹⁴⁴  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ¹⁴⁵ 

Lukas 15:12

15:12 The ¹⁴⁶  younger of them said to his ¹⁴⁷  father, ‘Father, give me the share of the estate ¹⁴⁸  that will belong ¹⁴⁹  to me.’ So ¹⁵⁰  he divided his ¹⁵¹  assets between them. ¹⁵² 

Lukas 20:15

20:15 So ¹⁵³  they threw him out of the vineyard and killed ¹⁵⁴  him. What then will the owner of the vineyard do to them?

Lukas 24:29

24:29 but they urged him, ¹⁵⁵  “Stay with us, because it is getting toward evening and the day is almost done.” So ¹⁵⁶  he went in to stay with them.

Lukas 1:1

Explanatory Preface

1:1 Now ¹⁵⁷  many have undertaken to compile an account ¹⁵⁸  of the things ¹⁵⁹  that have been fulfilled ¹⁶⁰  among us,

Lukas 5:4

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ¹⁶¹  your nets for a catch.”

Lukas 6:27

6:27 “But I say to you who are listening: Love your enemies, ¹⁶²  do good to those who hate you,

Lukas 11:50

11:50 so that this generation may be held accountable ¹⁶³  for the blood of all the prophets that has been shed since the beginning ¹⁶⁴  of the world, ¹⁶⁵ 

Lukas 13:12

13:12 When ¹⁶⁶  Jesus saw her, he called her to him ¹⁶⁷  and said, “Woman, ¹⁶⁸  you are freed ¹⁶⁹  from your infirmity.” ¹⁷⁰ 

Lukas 14:19

14:19 Another ¹⁷¹  said, ‘I have bought five yoke of oxen, ¹⁷²  and I am going out ¹⁷³  to examine them. Please excuse me.’

Lukas 16:6

16:6 The man ¹⁷⁴  replied, ‘A hundred measures ¹⁷⁵  of olive oil.’ The manager ¹⁷⁶  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ¹⁷⁷ 

Lukas 18:30

18:30 who will not receive many times more ¹⁷⁸  in this age ¹⁷⁹  – and in the age to come, eternal life.” ¹⁸⁰ 

Lukas 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ¹⁸¹  For all seven had married her.” ¹⁸² 

Lukas 21:32

21:32 I tell you the truth, ¹⁸³  this generation ¹⁸⁴  will not pass away until all these things take place.

Lukas 22:16

22:16 For I tell you, I will not eat it again ¹⁸⁵  until it is fulfilled ¹⁸⁶  in the kingdom of God.” ¹⁸⁷ 

Lukas 23:31

23:31 For if such things are done ¹⁸⁸  when the wood is green, what will happen when it is dry?” ¹⁸⁹ 

Lukas 1:3

1:3 So ¹⁹⁰  it seemed good to me as well, ¹⁹¹  because I have followed ¹⁹²  all things carefully from the beginning, to write an orderly account ¹⁹³  for you, most excellent Theophilus,

Lukas 1:18

1:18 Zechariah ¹⁹⁴  said to the angel, “How can I be sure of this? ¹⁹⁵  For I am an old man, and my wife is old as well.” ¹⁹⁶ 

Lukas 1:76

1:76 And you, child, ¹⁹⁷  will be called the prophet ¹⁹⁸  of the Most High. ¹⁹⁹ 

For you will go before ²⁰⁰  the Lord to prepare his ways, ²⁰¹ 

Lukas 5:24

5:24 But so that you may know ²⁰²  that the Son of Man ²⁰³  has authority on earth to forgive sins” – he said to the paralyzed man ²⁰⁴  – “I tell you, stand up, take your stretcher ²⁰⁵  and go home.” ²⁰⁶ 

Lukas 9:27

9:27 But I tell you most certainly, ²⁰⁷  there are some standing here who will not ²⁰⁸  experience ²⁰⁹  death before they see the kingdom of God.” ²¹⁰ 

Lukas 11:48

11:48 So you testify that you approve of ²¹¹  the deeds of your ancestors, ²¹²  because they killed the prophets ²¹³  and you build their ²¹⁴  tombs! ²¹⁵ 

Lukas 11:51

11:51 from the blood of Abel ²¹⁶  to the blood of Zechariah, ²¹⁷  who was killed ²¹⁸  between the altar and the sanctuary. ²¹⁹  Yes, I tell you, it will be charged against ²²⁰  this generation.

Lukas 12:19

12:19 And I will say to myself, ²²¹  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

Lukas 13:16

13:16 Then ²²²  shouldn’t ²²³  this woman, a daughter of Abraham whom Satan ²²⁴  bound for eighteen long ²²⁵  years, be released from this imprisonment ²²⁶  on the Sabbath day?”

Lukas 14:23

14:23 So ²²⁷  the master said to his ²²⁸  slave, ‘Go out to the highways ²²⁹  and country roads ²³⁰  and urge ²³¹  people ²³²  to come in, so that my house will be filled. ²³³ 

Lukas 15:30

15:30 But when this son of yours ²³⁴  came back, who has devoured ²³⁵  your assets with prostitutes, ²³⁶  you killed the fattened calf ²³⁷  for him!’

Lukas 16:2

16:2 So ²³⁸  he called the manager ²³⁹  in and said to him, ‘What is this I hear about you? ²⁴⁰  Turn in the account of your administration, ²⁴¹  because you can no longer be my manager.’

Lukas 16:4

16:4 I know ²⁴²  what to do so that when I am put out of management, people will welcome me into their homes.’ ²⁴³ 

Lukas 16:16

16:16 “The law and the prophets were in force ²⁴⁴  until John; ²⁴⁵  since then, ²⁴⁶  the good news of the kingdom of God ²⁴⁷  has been proclaimed, and everyone is urged to enter it. ²⁴⁸ 

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ²⁴⁹  you did not arrest me. ²⁵⁰  But this is your hour, ²⁵¹  and that of the power ²⁵²  of darkness!”

Lukas 24:21

24:21 But we had hoped ²⁵³  that he was the one who was going to redeem ²⁵⁴  Israel. Not only this, but it is now the third day since these things happened.

Lukas 8:47

8:47 When ²⁵⁵  the woman saw that she could not escape notice, ²⁵⁶  she came trembling and fell down before him. In ²⁵⁷  the presence of all the people, she explained why ²⁵⁸  she had touched him and how she had been immediately healed.

Lukas 9:26

9:26 For whoever is ashamed ²⁵⁹  of me and my words, the Son of Man will be ashamed of that person ²⁶⁰  when he comes in his glory and in the glory ²⁶¹  of the Father and of the holy angels.

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ²⁶²  to the poor, and if ²⁶³  I have cheated anyone of anything, I am paying back four times as much!”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ²⁶⁴  the people. When I examined him before you, I ²⁶⁵  did not find this man guilty ²⁶⁶  of anything you accused him of doing.

Lukas 9:33

9:33 Then ²⁶⁷  as the men ²⁶⁸  were starting to leave, ²⁶⁹  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ²⁷⁰  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

[6:21]  ¹ sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[6:21]  ² sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[6:21]  ³ sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.

[6:25]  ⁴ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ⁵ tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 1241 2542 al), though found in most (Ì⁷⁵ A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

[6:25]  ⁶ sn That is, laugh with happiness and joy.

[2:29]  ⁷ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ⁸ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ⁹ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ¹⁰ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[2:29]  ¹¹ tn Grk “now release your servant.”

[16:25]  ¹² tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ¹³ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[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).

[8:6]  ¹⁶ sn The rock in Palestine would be a limestone base lying right under the soil.

[12:17]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ¹⁸ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ¹⁹ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[5:10]  ²⁰ tn Or “business associates.”

[5:10]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ²² sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ²³ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[23:35]  ²⁴ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ²⁵ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ²⁶ tn This is a first class condition in the Greek text.

[23:35]  ²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.

[2:37]  ²⁸ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ²⁹ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[18:31]  ³⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ³³ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[22:37]  ³⁴ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ³⁵ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ³⁶ tn Grk “is having its fulfillment.”

[6:48]  ³⁷ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ³⁸ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ³⁹ tn Here δέ (de) has not been translated.

[6:48]  ⁴⁰ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ⁴² tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[23:53]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ⁴⁴ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ⁴⁵ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

[23:53]  ⁴⁶ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

[23:53]  ⁴⁷ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

[23:53]  tn Or “laid to rest.”

[8:13]  ⁴⁸ tn Here δέ (de) has not been translated.

[8:13]  ⁴⁹ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ⁵⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ⁵¹ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ⁵² sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[2:11]  ⁵³ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ⁵⁴ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ⁵⁵ tn This is another indication of a royal, messianic connection.

[2:11]  ⁵⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[11:21]  ⁵⁷ tn The referent of the expression “a strong man” is Satan.

[11:21]  ⁵⁸ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ⁵⁹ tn Grk “his goods are in peace.”

[4:21]  ⁶⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ⁶¹ sn See the note on today in 2:11.

[4:21]  ⁶² tn Grk “in your hearing.”

[22:69]  ⁶³ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ⁶⁴ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ⁶⁵ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[20:13]  ⁶⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ⁶⁷ tn Grk “my beloved son.” See comment at Luke 3:22.

[20:13]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[15:24]  ⁶⁸ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:32]  ⁷⁰ tn Or “necessary.”

[15:32]  ⁷¹ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ⁷² sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[11:7]  ⁷³ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ⁷⁴ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ⁷⁵ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ⁷⁶ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[1:48]  ⁷⁷ tn See the note on the word “servant” in v. 38.

[1:48]  ⁷⁸ tn Grk “for behold.”

[1:48]  ⁷⁹ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ⁸⁰ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[12:52]  ⁸¹ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[19:42]  ⁸² sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁸³ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ⁸⁴ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:27]  ⁸⁵ tn Grk “to rule over them.”

[19:27]  ⁸⁶ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁸⁷ sn Slaughter them. To reject the king is to face certain judgment from him.

[22:18]  ⁸⁸ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[22:18]  ⁸⁹ sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.

[1:36]  ⁹⁰ tn Grk “behold.”

[1:36]  ⁹¹ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ⁹² tn Or “has conceived.”

[1:36]  ⁹³ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[13:30]  ⁹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ⁹⁵ tn Grk “behold.”

[13:30]  ⁹⁶ sn Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23), but “Will it be you?”

[1:25]  ⁹⁷ tn Grk “Thus.”

[1:25]  ⁹⁸ tn Grk “in the days.”

[1:25]  ⁹⁹ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹⁰⁰ 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]  ¹⁰¹ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[10:23]  ¹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹⁰³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ¹⁰⁴ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ¹⁰⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ¹⁰⁶ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[14:17]  ¹⁰⁷ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ¹⁰⁸ tn Or “dinner.”

[14:17]  ¹⁰⁹ tn See the note on the word “slave” in 7:2.

[2:30]  ¹¹⁰ sn To see Jesus, the Messiah, is to see God’s salvation.

[23:16]  ¹¹¹ tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.

[16:3]  ¹¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ¹¹³ tn Grk “the stewardship,” “the management.”

[16:3]  ¹¹⁴ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ¹¹⁵ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:3]  sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

[23:5]  ¹¹⁶ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ¹¹⁷ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ¹¹⁸ tn Grk “beginning from Galilee until here.”

[11:31]  ¹¹⁹ 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]  ¹²⁰ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ¹²¹ 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]  ¹²² tn Grk “behold.”

[11:31]  ¹²³ 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.

[11:32]  ¹²⁴ tn See the note on the word “people” in v. 31.

[11:32]  ¹²⁵ 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]  ¹²⁶ tn Grk “behold.”

[6:24]  ¹²⁷ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ¹²⁸ sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ¹²⁹ tn Grk “your consolation.”

[9:44]  ¹³⁰ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ¹³¹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[10:3]  ¹³² tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ¹³³ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ¹³⁴ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[18:42]  ¹³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ¹³⁶ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ¹³⁷ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[20:34]  ¹³⁸ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

[20:34]  ¹³⁹ tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

[3:9]  ¹⁴⁰ sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ¹⁴¹ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[7:42]  ¹⁴² tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[10:24]  ¹⁴³ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[13:35]  ¹⁴⁴ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ¹⁴⁵ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[15:12]  ¹⁴⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ¹⁴⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁴⁸ 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]  ¹⁴⁹ 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]  ¹⁵⁰ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ¹⁵¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ¹⁵² 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).

[20:15]  ¹⁵³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ¹⁵⁴ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[24:29]  ¹⁵⁵ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ¹⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[1:1]  ¹⁵⁷ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ¹⁵⁸ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ¹⁵⁹ tn Or “events.”

[1:1]  ¹⁶⁰ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[5:4]  ¹⁶¹ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[6:27]  ¹⁶² sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[11:50]  ¹⁶³ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ¹⁶⁴ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ¹⁶⁵ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[13:12]  ¹⁶⁶ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ¹⁶⁷ 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]  ¹⁶⁸ 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]  ¹⁶⁹ tn Or “released.”

[13:12]  ¹⁷⁰ tn Or “sickness.”

[14:19]  ¹⁷¹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ¹⁷² sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ¹⁷³ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[16:6]  ¹⁷⁴ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ¹⁷⁵ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ¹⁷⁶ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ¹⁷⁷ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[18:30]  ¹⁷⁸ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ¹⁷⁹ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ¹⁸⁰ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[20:33]  ¹⁸¹ sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

[20:33]  ¹⁸² tn Grk “For the seven had her as wife.”

[21:32]  ¹⁸³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ¹⁸⁴ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[22:16]  ¹⁸⁵ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ¹⁸⁶ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ¹⁸⁷ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[23:31]  ¹⁸⁸ tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).

[23:31]  ¹⁸⁹ sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.

[1:3]  ¹⁹⁰ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ¹⁹¹ sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ¹⁹² tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ¹⁹³ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[1:18]  ¹⁹⁴ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ¹⁹⁵ tn Grk “How will I know this?”

[1:18]  ¹⁹⁶ tn Grk “is advanced in days” (an idiom for old age).

[1:76]  ¹⁹⁷ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ¹⁹⁸ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ¹⁹⁹ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ²⁰⁰ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ²⁰¹ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[5:24]  ²⁰² sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ²⁰³ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ²⁰⁴ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ²⁰⁵ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ²⁰⁶ tn Grk “to your house.”

[9:27]  ²⁰⁷ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ²⁰⁸ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ²⁰⁹ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ²¹⁰ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[11:48]  ²¹¹ tn Grk “you are witnesses and approve of.”

[11:48]  ²¹² tn Or “forefathers”; Grk “fathers.”

[11:48]  ²¹³ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ²¹⁴ tn “Their,” i.e., the prophets.

[11:48]  ²¹⁵ 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.

[11:51]  ²¹⁶ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ²¹⁷ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ²¹⁸ tn Or “who perished.”

[11:51]  ²¹⁹ 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]  ²²⁰ tn Or “required from.”

[12:19]  ²²¹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[13:16]  ²²² tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ²²³ 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]  ²²⁴ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²²⁵ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²²⁶ tn Or “bondage”; Grk “bond.”

[14:23]  ²²⁷ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ²²⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ²²⁹ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ²³⁰ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ²³¹ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ²³² tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ²³³ sn So that my house will be filled. God will bless many people.

[15:30]  ²³⁴ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ²³⁵ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ²³⁶ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ²³⁷ sn See note on the phrase “fattened calf” in v. 23.

[16:2]  ²³⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ²³⁹ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²⁴⁰ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²⁴¹ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:4]  ²⁴² tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ²⁴³ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:16]  ²⁴⁴ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ²⁴⁵ sn John refers to John the Baptist.

[16:16]  ²⁴⁶ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ²⁴⁷ 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.

[16:16]  ²⁴⁸ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[22:53]  ²⁴⁹ tn Grk “in the temple.”

[22:53]  ²⁵⁰ tn Grk “lay hands on me.”

[22:53]  ²⁵¹ tn Or “your time.”

[22:53]  ²⁵² tn Or “authority,” “domain.”

[24:21]  ²⁵³ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ²⁵⁴ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[8:47]  ²⁵⁵ tn Here δέ (de) has not been translated.

[8:47]  ²⁵⁶ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ²⁵⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ²⁵⁸ tn Grk “told for what reason.”

[9:26]  ²⁵⁹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ²⁶⁰ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ²⁶¹ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[19:8]  ²⁶² 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]  ²⁶³ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[23:14]  ²⁶⁴ tn This term also appears in v. 2.

[23:14]  ²⁶⁵ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²⁶⁶ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[9:33]  ²⁶⁷ 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. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ²⁶⁸ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ²⁶⁹ tn Grk “to leave from him.”

[9:33]  ²⁷⁰ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:33]  sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.