Lukas 6:41

6:41 Why ¹  do you see the speck ²  in your brother’s eye, but fail to see ³  the beam of wood ⁴  in your own?

Lukas 8:30

8:30 Jesus then ⁵  asked him, “What is your name?” He ⁶  said, “Legion,” ⁷  because many demons had entered him.

Lukas 8:38

8:38 The man from whom the demons had gone out begged to go ⁸  with him, but Jesus ⁹  sent him away, saying,

Lukas 8:52

8:52 Now they were all ¹⁰  wailing and mourning ¹¹  for her, but he said, “Stop your weeping; she is not dead but asleep.”

Lukas 9:9

9:9 Herod said, “I had John ¹²  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ¹³ 

Lukas 9:34

9:34 As ¹⁴  he was saying this, a cloud ¹⁵  came ¹⁶  and overshadowed ¹⁷  them, and they were afraid as they entered the cloud.

Lukas 9:43

9:43 Then ¹⁸  they were all astonished at the mighty power ¹⁹  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ²⁰  was amazed at everything Jesus ²¹  was doing, he said to his disciples,

Lukas 9:59-61

9:59 Jesus ²²  said to another, “Follow me.” But he replied, ²³  “Lord, first let me go and bury my father.” 9:60 But Jesus ²⁴  said to him, “Let the dead bury their own dead, ²⁵  but as for you, go and proclaim the kingdom of God.” ²⁶  9:61 Yet ²⁷  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ²⁸ 

Lukas 10:37-38

10:37 The expert in religious law ²⁹  said, “The one who showed mercy ³⁰  to him.” So ³¹  Jesus said to him, “Go and do ³²  the same.”

Jesus and Martha

10:38 Now as they went on their way, Jesus ³³  entered a certain village where a woman named Martha welcomed him as a guest. ³⁴ 

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ³⁵  will be demanded back from ³⁶  you, but who will get what you have prepared for yourself?’ ³⁷ 

Lukas 15:17

15:17 But when he came to his senses ³⁸  he said, ‘How many of my father’s hired workers have food ³⁹  enough to spare, but here I am dying from hunger!

Lukas 16:6

16:6 The man ⁴⁰  replied, ‘A hundred measures ⁴¹  of olive oil.’ The manager ⁴²  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ⁴³ 

Lukas 16:22

16:22 “Now ⁴⁴  the poor man died and was carried by the angels to Abraham’s side. ⁴⁵  The ⁴⁶  rich man also died and was buried. ⁴⁷ 

Lukas 21:37

21:37 So ⁴⁸  every day Jesus ⁴⁹  was teaching in the temple courts, ⁵⁰  but at night he went and stayed ⁵¹  on the Mount of Olives. ⁵² 

Lukas 22:70

22:70 So ⁵³  they all said, “Are you the Son of God, ⁵⁴  then?” He answered ⁵⁵  them, “You say ⁵⁶  that I am.”

Lukas 23:3

23:3 So ⁵⁷  Pilate asked Jesus, ⁵⁸  “Are you the king ⁵⁹  of the Jews?” He replied, “You say so.” ⁶⁰ 

Lukas 23:25

23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ⁶¹  to their will. ⁶² 

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ⁶³  Then ⁶⁴  they threw dice ⁶⁵  to divide his clothes. ⁶⁶ 

[6:41]  ¹ tn Here δέ (de) has not been translated.

[6:41]  ² sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ³ tn Or “do not notice.”

[6:41]  ⁴ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[8:30]  ⁵ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ⁶ tn Here δέ (de) has not been translated.

[8:30]  ⁷ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:38]  ⁸ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:52]  ¹⁰ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ¹¹ tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[9:9]  ¹² tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ¹³ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:34]  ¹⁴ tn Here δέ (de) has not been translated.

[9:34]  ¹⁵ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ¹⁶ tn Or “appeared.”

[9:34]  ¹⁷ tn Or “surrounded.”

[9:43]  ¹⁸ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ¹⁹ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ²⁰ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ²¹ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:43]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

[9:59]  ²² tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ²³ tn Grk “said.”

[9:60]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ²⁵ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ²⁶ 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.

[9:61]  ²⁷ tn Grk “And another also said.”

[9:61]  ²⁸ tn Grk “to those in my house.”

[10:37]  ²⁹ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ³⁰ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ³¹ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ³² tn This recalls the verb of the earlier reply in v. 28.

[10:38]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ³⁴ 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.

[12:20]  ³⁵ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ³⁶ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ³⁷ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[15:17]  ³⁸ tn Grk “came to himself” (an idiom).

[15:17]  ³⁹ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[16:6]  ⁴⁰ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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.

[16:22]  ⁴⁴ tn Grk “Now it happened that the.” 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.

[16:22]  ⁴⁵ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ⁴⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ⁴⁷ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[21:37]  ⁴⁸ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ⁵⁰ tn Grk “in the temple.”

[21:37]  ⁵¹ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ⁵² tn Grk “at the mountain called ‘of Olives.’”

[21:37]  sn See the note on the phrase Mount of Olives in 19:29.

[22:70]  ⁵³ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ⁵⁴ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ⁵⁵ tn Grk “He said to them.”

[22:70]  ⁵⁶ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[23:3]  ⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ⁵⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ⁵⁹ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ⁶⁰ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:25]  ⁶¹ tn Or “delivered up.”

[23:25]  ⁶² sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.

[23:34]  ⁶³ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ⁶⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ⁶⁵ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ⁶⁶ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.