Lukas 7:48

7:48 Then ¹  Jesus ²  said to her, “Your sins are forgiven.” ³ 

Lukas 5:20

5:20 When ⁴  Jesus ⁵  saw their ⁶  faith he said, “Friend, ⁷  your sins are forgiven.” ⁸ 

Lukas 5:32

5:32 I have not come ⁹  to call the righteous, but sinners to repentance.” ¹⁰ 

Lukas 1:77

1:77 to give his people knowledge of salvation ¹¹  through the forgiveness ¹²  of their sins.

Lukas 6:34

6:34 And if you lend to those from whom you hope to be repaid, ¹³  what credit is that to you? Even sinners ¹⁴  lend to sinners, so that they may be repaid in full. ¹⁵ 

Lukas 5:23

5:23 Which is easier, ¹⁶  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 7:49

7:49 But ¹⁷  those who were at the table ¹⁸  with him began to say among themselves, “Who is this, who even forgives sins?”

Lukas 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹⁹  against heaven ²⁰  and against ²¹  you.

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ²²  and sinners were coming ²³  to hear him.

Lukas 19:7

19:7 And when the people ²⁴  saw it, they all complained, ²⁵  “He has gone in to be the guest of a man who is a sinner.” ²⁶ 

Lukas 24:7

24:7 that ²⁷  the Son of Man must be delivered ²⁸  into the hands of sinful men, ²⁹  and be crucified, ³⁰  and on the third day rise again.” ³¹ 

Lukas 13:2

13:2 He ³²  answered them, “Do you think these Galileans were worse sinners ³³  than all the other Galileans, because they suffered these things?

Lukas 15:2

15:2 But ³⁴  the Pharisees ³⁵  and the experts in the law ³⁶  were complaining, ³⁷  “This man welcomes ³⁸  sinners and eats with them.”

Lukas 24:47

24:47 and repentance ³⁹  for the forgiveness of sins would be proclaimed ⁴⁰  in his name to all nations, ⁴¹  beginning from Jerusalem. ⁴² 

Lukas 6:33

6:33 And ⁴³  if you do good to those who do good to you, what credit is that to you? Even ⁴⁴  sinners ⁴⁵  do the same.

Lukas 15:21

15:21 Then ⁴⁶  his son said to him, ‘Father, I have sinned against heaven ⁴⁷  and against you; I am no longer worthy to be called your son.’ ⁴⁸ 

Lukas 3:3

3:3 He ⁴⁹  went into all the region around the Jordan River, ⁵⁰  preaching a baptism of repentance for the forgiveness of sins. ⁵¹ 

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁵²  over one sinner who repents.”

Lukas 6:32

6:32 “If ⁵³  you love those who love you, what credit is that to you? For even sinners ⁵⁴  love those who love them. ⁵⁵ 

Lukas 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ⁵⁶  but the one who is forgiven little loves little.”

Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ⁵⁷  for I am a sinful man!” ⁵⁸ 

Lukas 5:21

5:21 Then ⁵⁹  the experts in the law ⁶⁰  and the Pharisees began to think ⁶¹  to themselves, ⁶²  “Who is this man ⁶³  who is uttering blasphemies? ⁶⁴  Who can forgive sins but God alone?”

Lukas 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ⁶⁵  a glutton and a drunk, a friend of tax collectors and sinners!’ ⁶⁶ 

Lukas 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ⁶⁷  against us.

And do not lead us into temptation.” ⁶⁸ 

Lukas 5:30

5:30 But ⁶⁹  the Pharisees ⁷⁰  and their experts in the law ⁷¹  complained ⁷²  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁷³ 

Lukas 18:13

18:13 The tax collector, however, stood ⁷⁴  far off and would not even look up ⁷⁵  to heaven, but beat his breast and said, ‘God, be merciful ⁷⁶  to me, sinner that I am!’ ⁷⁷ 

Lukas 7:37

7:37 Then ⁷⁸  when a woman of that town, who was a sinner, learned that Jesus ⁷⁹  was dining ⁸⁰  at the Pharisee’s house, she brought an alabaster jar ⁸¹  of perfumed oil. ⁸² 

Lukas 5:24

5:24 But so that you may know ⁸³  that the Son of Man ⁸⁴  has authority on earth to forgive sins” – he said to the paralyzed man ⁸⁵  – “I tell you, stand up, take your stretcher ⁸⁶  and go home.” ⁸⁷ 

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ⁸⁸  he said to himself, “If this man were a prophet, ⁸⁹  he would know who and what kind of woman ⁹⁰  this is who is touching him, that she is a sinner.”

Lukas 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ⁹¹  who repents than over ninety-nine righteous people ⁹²  who have no need to repent. ⁹³ 

Lukas 13:4

13:4 Or those eighteen who were killed ⁹⁴  when the tower in Siloam fell on them, ⁹⁵  do you think they were worse offenders than all the others who live in Jerusalem? ⁹⁶ 

Lukas 17:2-3

17:2 It would be better for him to have a millstone ⁹⁷  tied around his neck and be thrown into the sea ⁹⁸  than for him to cause one of these little ones to sin. ⁹⁹  17:3 Watch ¹⁰⁰  yourselves! If ¹⁰¹  your brother ¹⁰²  sins, rebuke him. If ¹⁰³  he repents, forgive him.

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ¹⁰⁴  said to his disciples, “Stumbling blocks are sure to come, but woe ¹⁰⁵  to the one through whom they come!

Lukas 17:4

17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ¹⁰⁶  him.”

Lukas 3:12

3:12 Tax collectors ¹⁰⁷  also came to be baptized, and they said to him, “Teacher, what should we do?”

Lukas 13:3

13:3 No, I tell you! But unless you repent, ¹⁰⁸  you will all perish as well! ¹⁰⁹ 

Lukas 13:5

13:5 No, I tell you! But unless you repent ¹¹⁰  you will all perish as well!” ¹¹¹ 

Lukas 22:40

22:40 When he came to the place, ¹¹²  he said to them, “Pray that you will not fall into temptation.” ¹¹³ 

Lukas 18:14

18:14 I tell you that this man went down to his home justified ¹¹⁴  rather than the Pharisee. ¹¹⁵  For everyone who exalts ¹¹⁶  himself will be humbled, but he who humbles himself will be exalted.”

Lukas 3:19

3:19 But when John rebuked Herod ¹¹⁷  the tetrarch ¹¹⁸  because of Herodias, his brother’s wife, ¹¹⁹  and because of all the evil deeds ¹²⁰  that he had done,

Lukas 11:13

11:13 If you then, although you are ¹²¹  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹²²  to those who ask him!”

Lukas 13:27

13:27 But ¹²³  he will reply, ¹²⁴  ‘I don’t know where you come from! ¹²⁵  Go away from me, all you evildoers!’ ¹²⁶ 

Lukas 16:30

16:30 Then ¹²⁷  the rich man ¹²⁸  said, ‘No, father Abraham, but if someone from the dead ¹²⁹  goes to them, they will repent.’

Lukas 3:8

3:8 Therefore produce ¹³⁰  fruit ¹³¹  that proves your repentance, and don’t begin to say ¹³²  to yourselves, ‘We have Abraham as our father.’ ¹³³  For I tell you that God can raise up children for Abraham from these stones! ¹³⁴ 

Lukas 10:13

10:13 “Woe to you, Chorazin! ¹³⁵  Woe to you, Bethsaida! For if ¹³⁶  the miracles ¹³⁷  done in you had been done in Tyre ¹³⁸  and Sidon, ¹³⁹  they would have repented long ago, sitting in sackcloth and ashes.

Lukas 11:32

11:32 The people ¹⁴⁰  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ¹⁴¹  – and now, ¹⁴²  something greater than Jonah is here!

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ¹⁴³  ‘God, I thank ¹⁴⁴  you that I am not like other people: ¹⁴⁵  extortionists, ¹⁴⁶  unrighteous people, ¹⁴⁷  adulterers – or even like this tax collector. ¹⁴⁸ 

Lukas 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹⁴⁹  Then ¹⁵⁰  your reward will be great, and you will be sons ¹⁵¹  of the Most High, ¹⁵²  because he is kind to ungrateful and evil people. ¹⁵³ 

[7:48]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ³ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[5:20]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ⁶ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ⁷ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ⁸ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:20]  sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[5:32]  ⁹ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ¹⁰ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[1:77]  ¹¹ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ¹² sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[6:34]  ¹³ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ¹⁴ sn See the note on the word sinners in v. 32.

[6:34]  ¹⁵ tn Grk “to receive as much again.”

[5:23]  ¹⁶ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[7:49]  ¹⁷ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ¹⁸ tn Grk “were reclining at table.”

[15:18]  ¹⁹ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ²⁰ sn The phrase against heaven is a circumlocution for God.

[15:18]  ²¹ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:1]  ²² sn See the note on tax collectors in 3:12.

[15:1]  ²³ tn Grk “were drawing near.”

[19:7]  ²⁴ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ²⁵ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ²⁶ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[24:7]  ²⁷ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ²⁸ tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁹ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ³⁰ sn See the note on crucify in 23:21.

[24:7]  ³¹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[13:2]  ³² tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ³³ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[15:2]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ³⁵ sn See the note on Pharisees in 5:17.

[15:2]  ³⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ³⁷ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ³⁸ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[24:47]  ³⁹ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁴⁰ tn Or “preached,” “announced.”

[24:47]  ⁴¹ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁴² sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:33]  ⁴³ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ⁴⁴ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ⁴⁵ sn See the note on the word sinners in v. 32.

[15:21]  ⁴⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ⁴⁷ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ⁴⁸ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[3:3]  ⁴⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:3]  ⁵⁰ tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ⁵¹ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

[15:10]  ⁵² sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[6:32]  ⁵³ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ⁵⁴ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ⁵⁵ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[7:47]  ⁵⁶ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:47]  sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

[5:8]  ⁵⁷ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ⁵⁸ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[5:21]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁶⁰ 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]  ⁶¹ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁶² tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ⁶³ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ⁶⁴ 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.

[7:34]  ⁶⁵ tn Grk “Behold a man.”

[7:34]  ⁶⁶ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[11:4]  ⁶⁷ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ⁶⁸ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:4]  tn Or “into a time of testing.”

[11:4]  sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.

[5:30]  ⁶⁹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ⁷⁰ sn See the note on Pharisees in 5:17.

[5:30]  ⁷¹ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁷² 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]  ⁷³ 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.

[18:13]  ⁷⁴ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ⁷⁵ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ⁷⁶ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ⁷⁷ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[7:37]  ⁷⁸ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ⁸⁰ tn Grk “was reclining at table.”

[7:37]  ⁸¹ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ⁸² tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[5:24]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn Grk “to your house.”

[7:39]  ⁸⁸ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁸⁹ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁹⁰ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[15:7]  ⁹¹ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ⁹² tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ⁹³ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[13:4]  ⁹⁴ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ⁹⁵ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ⁹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:2]  ⁹⁷ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

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

[17:2]  ⁹⁸ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ⁹⁹ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[17:3]  ¹⁰⁰ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ¹⁰¹ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ¹⁰² tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ¹⁰³ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:1]  ¹⁰⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ¹⁰⁵ sn See Luke 6:24-26.

[17:4]  ¹⁰⁶ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[3:12]  ¹⁰⁷ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[13:3]  ¹⁰⁸ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ¹⁰⁹ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:5]  ¹¹⁰ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ¹¹¹ tn Grk “similarly.”

[22:40]  ¹¹² sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ¹¹³ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[18:14]  ¹¹⁴ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ¹¹⁵ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ¹¹⁶ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[3:19]  ¹¹⁷ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ¹¹⁸ sn See the note on tetrarch in 3:1.

[3:19]  ¹¹⁹ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ¹²⁰ tn Or “immoralities.”

[11:13]  ¹²¹ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ¹²² sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[13:27]  ¹²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ¹²⁴ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

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

[13:27]  ¹²⁵ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ¹²⁶ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[16:30]  ¹²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ¹²⁸ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ¹²⁹ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[3:8]  ¹³⁰ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ¹³¹ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ¹³² tn In other words, “do not even begin to think this.”

[3:8]  ¹³³ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ¹³⁴ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[10:13]  ¹³⁵ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ¹³⁶ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ¹³⁷ tn Or “powerful deeds.”

[10:13]  ¹³⁸ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ¹³⁹ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

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

[11:32]  ¹⁴⁰ tn See the note on the word “people” in v. 31.

[11:32]  ¹⁴¹ 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]  ¹⁴² tn Grk “behold.”

[18:11]  ¹⁴³ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ¹⁴⁴ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹⁴⁵ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ¹⁴⁶ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹⁴⁷ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹⁴⁸ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[6:35]  ¹⁴⁹ tn Or “in return.”

[6:35]  ¹⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ¹⁵¹ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ¹⁵² sn That is, “sons of God.”

[6:35]  ¹⁵³ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.