Lukas 9:53

9:53 but the villagers ¹  refused to welcome ²  him, because he was determined to go to Jerusalem. ³ 

Lukas 10:10

10:10 But whenever ⁴  you enter a town ⁵  and the people ⁶  do not welcome ⁷  you, go into its streets ⁸  and say,

Lukas 16:4

16:4 I know ⁹  what to do so that when I am put out of management, people will welcome me into their homes.’ ¹⁰ 

Lukas 19:12

19:12 Therefore he said, “A nobleman ¹¹  went to a distant country to receive ¹²  for himself a kingdom and then return. ¹³ 

Lukas 15:19

15:19 I am no longer worthy to be called your son; treat me ¹⁴  like one of your hired workers.”’

Lukas 9:48

9:48 and said to them, “Whoever welcomes ¹⁵  this child ¹⁶  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ¹⁷ 

Lukas 10:8

10:8 Whenever ¹⁸  you enter a town ¹⁹  and the people ²⁰  welcome you, eat what is set before you.

Lukas 15:2

15:2 But ²¹  the Pharisees ²²  and the experts in the law ²³  were complaining, ²⁴  “This man welcomes ²⁵  sinners and eats with them.”

Lukas 17:9

17:9 He won’t thank the slave because he did what he was told, ²⁶  will he? ²⁷ 

Lukas 18:17

18:17 I tell you the truth, ²⁸  whoever does not receive ²⁹  the kingdom of God like a child ³⁰  will never ³¹  enter it.”

Lukas 6:34

6:34 And if you lend to those from whom you hope to be repaid, ³²  what credit is that to you? Even sinners ³³  lend to sinners, so that they may be repaid in full. ³⁴ 

Lukas 9:5

9:5 Wherever ³⁵  they do not receive you, ³⁶  as you leave that town, ³⁷  shake the dust off ³⁸  your feet as a testimony against them.”

Lukas 6:24

6:24 “But woe ³⁹  to you who are rich, for you have received ⁴⁰  your comfort ⁴¹  already.

Lukas 4:24

4:24 And he added, ⁴²  “I tell you the truth, ⁴³  no prophet is acceptable ⁴⁴  in his hometown.

Lukas 7:30

7:30 However, the Pharisees ⁴⁵  and the experts in religious law ⁴⁶  rejected God’s purpose ⁴⁷  for themselves, because they had not been baptized ⁴⁸  by John. ⁴⁹ ) ⁵⁰ 

Lukas 17:16

17:16 He ⁵¹  fell with his face to the ground ⁵²  at Jesus’ feet and thanked him. ⁵³  (Now ⁵⁴  he was a Samaritan.) ⁵⁵ 

Lukas 9:11

9:11 But when the crowds found out, they followed him. He ⁵⁶  welcomed them, spoke to them about the kingdom of God, ⁵⁷  and cured those who needed healing. ⁵⁸ 

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁵⁹  so that when it runs out you will be welcomed ⁶⁰  into the eternal homes. ⁶¹ 

Lukas 6:38

6:38 Give, and it will be given to you: A good measure, pressed down, shaken together, running over, ⁶²  will be poured ⁶³  into your lap. For the measure you use will be the measure you receive.” ⁶⁴ 

Lukas 8:13

8:13 Those ⁶⁵  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, ⁶⁶  but ⁶⁷  in a time of testing ⁶⁸  fall away. ⁶⁹ 

Lukas 19:15

19:15 When ⁷⁰  he returned after receiving the kingdom, he summoned ⁷¹  these slaves to whom he had given the money. He wanted ⁷²  to know how much they had earned ⁷³  by trading.

Lukas 20:10

20:10 When harvest time came, he sent a slave ⁷⁴  to the tenants so that they would give ⁷⁵  him his portion of the crop. ⁷⁶  However, the tenants beat his slave ⁷⁷  and sent him away empty-handed.

Lukas 18:30

18:30 who will not receive many times more ⁷⁸  in this age ⁷⁹  – and in the age to come, eternal life.” ⁸⁰ 

Lukas 2:28

2:28 Simeon ⁸¹  took him in his arms and blessed God, saying, ⁸² 

Lukas 7:29

7:29 (Now ⁸³  all the people who heard this, even the tax collectors, ⁸⁴  acknowledged ⁸⁵  God’s justice, because they had been baptized ⁸⁶  with John’s baptism.

Lukas 7:35

7:35 But wisdom is vindicated ⁸⁷  by all her children.” ⁸⁸ 

Lukas 16:25

16:25 But Abraham said, ‘Child, ⁸⁹  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. ⁹⁰ 

Lukas 11:10

11:10 For everyone who asks ⁹¹  receives, and the one who seeks finds, and to the one who knocks, the door ⁹²  will be opened.

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁹³  wrong.”

Lukas 9:4

9:4 Whatever ⁹⁴  house you enter, stay there ⁹⁵  until you leave the area. ⁹⁶ 

Lukas 10:7

10:7 Stay ⁹⁷  in that same house, eating and drinking what they give you, ⁹⁸  for the worker deserves his pay. ⁹⁹  Do not move around from house to house.

Lukas 20:47

20:47 They ¹⁰⁰  devour ¹⁰¹  widows’ property, ¹⁰²  and as a show make long prayers. They will receive a more severe punishment.”

Lukas 24:43

24:43 and he took it and ate it in front of them.

Lukas 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ¹⁰³  Then ¹⁰⁴  your reward will be great, and you will be sons ¹⁰⁵  of the Most High, ¹⁰⁶  because he is kind to ungrateful and evil people. ¹⁰⁷ 

Lukas 19:6

19:6 So he came down quickly ¹⁰⁸  and welcomed Jesus ¹⁰⁹  joyfully. ¹¹⁰ 

Lukas 10:6

10:6 And if a peace-loving person ¹¹¹  is there, your peace will remain on him, but if not, it will return to you. ¹¹² 

Lukas 7:6

7:6 So ¹¹³  Jesus went with them. When ¹¹⁴  he was not far from the house, the centurion ¹¹⁵  sent friends to say to him, “Lord, do not trouble yourself, ¹¹⁶  for I am not worthy ¹¹⁷  to have you come under my roof.

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ¹¹⁸  ‘God, I thank ¹¹⁹  you that I am not like other people: ¹²⁰  extortionists, ¹²¹  unrighteous people, ¹²²  adulterers – or even like this tax collector. ¹²³ 

Lukas 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ¹²⁴ 

Lukas 10:25

The Parable of the Good Samaritan

10:25 Now ¹²⁵  an expert in religious law ¹²⁶  stood up to test Jesus, ¹²⁷  saying, “Teacher, what must I do to inherit eternal life?” ¹²⁸ 

Lukas 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹²⁹  entered a certain village where a woman named Martha welcomed him as a guest. ¹³⁰ 

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ¹³¹  in the synagogues ¹³²  and elaborate greetings ¹³³  in the marketplaces!

Lukas 12:47

12:47 That ¹³⁴  servant who knew his master’s will but did not get ready or do what his master asked ¹³⁵  will receive a severe beating.

Lukas 13:30

13:30 But ¹³⁶  indeed, ¹³⁷  some are last ¹³⁸  who will be first, and some are first who will be last.”

Lukas 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ¹³⁹  we have only done what was our duty.’” ¹⁴⁰ 

Lukas 2:26

2:26 It ¹⁴¹  had been revealed ¹⁴²  to him by the Holy Spirit that he would not die ¹⁴³  before ¹⁴⁴  he had seen the Lord’s Christ. ¹⁴⁵ 

Lukas 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ¹⁴⁶  asked Jesus ¹⁴⁷  to have dinner with him, so ¹⁴⁸  he went into the Pharisee’s house and took his place at the table. ¹⁴⁹ 

Lukas 10:14

10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you!

Lukas 12:50

12:50 I have a baptism ¹⁵⁰  to undergo, ¹⁵¹  and how distressed I am until it is finished!

Lukas 16:6

16:6 The man ¹⁵²  replied, ‘A hundred measures ¹⁵³  of olive oil.’ The manager ¹⁵⁴  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ¹⁵⁵ 

Lukas 17:25

17:25 But first he must ¹⁵⁶  suffer many things and be rejected by this generation.

Lukas 18:18

The Wealthy Ruler

18:18 Now ¹⁵⁷  a certain ruler ¹⁵⁸  asked him, “Good teacher, what must I do to inherit eternal life?” ¹⁵⁹ 

Lukas 19:20

19:20 Then another ¹⁶⁰  slave ¹⁶¹  came and said, ‘Sir, here is ¹⁶²  your mina that I put away for safekeeping ¹⁶³  in a piece of cloth. ¹⁶⁴ 

Lukas 14:12

14:12 He ¹⁶⁵  said also to the man ¹⁶⁶  who had invited him, “When you host a dinner or a banquet, ¹⁶⁷  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

Lukas 20:21

20:21 Thus ¹⁶⁸  they asked him, “Teacher, we know that you speak and teach correctly, ¹⁶⁹  and show no partiality, but teach the way of God in accordance with the truth. ¹⁷⁰ 

Lukas 20:46

20:46 “Beware ¹⁷¹  of the experts in the law. ¹⁷²  They ¹⁷³  like walking around in long robes, and they love elaborate greetings ¹⁷⁴  in the marketplaces and the best seats ¹⁷⁵  in the synagogues ¹⁷⁶  and the places of honor at banquets.

Lukas 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹⁷⁷  but the one who is forgiven little loves little.”

Lukas 8:18

8:18 So listen carefully, ¹⁷⁸  for whoever has will be given more, but ¹⁷⁹  whoever does not have, even what he thinks he has ¹⁸⁰  will be taken from him.”

Lukas 11:9

11:9 “So ¹⁸¹  I tell you: Ask, ¹⁸²  and it will be given to you; seek, and you will find; knock, and the door ¹⁸³  will be opened for you.

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ¹⁸⁴  the key to knowledge! You did not go in yourselves, and you hindered ¹⁸⁵  those who were going in.”

Lukas 15:27

15:27 The slave replied, ¹⁸⁶  ‘Your brother has returned, and your father has killed the fattened calf ¹⁸⁷  because he got his son ¹⁸⁸  back safe and sound.’

Lukas 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ¹⁸⁹  replied, ‘A hundred measures ¹⁹⁰  of wheat.’ The manager ¹⁹¹  said to him, ‘Take your bill, and write eighty.’ ¹⁹² 

Lukas 18:43

18:43 And immediately he regained ¹⁹³  his sight and followed Jesus, ¹⁹⁴  praising ¹⁹⁵  God. When ¹⁹⁶  all the people saw it, they too ¹⁹⁷  gave praise to God.

Lukas 19:17

19:17 And the king ¹⁹⁸  said to him, ‘Well done, good slave! Because you have been faithful ¹⁹⁹  in a very small matter, you will have authority ²⁰⁰  over ten cities.’

Lukas 19:23

19:23 Why then didn’t you put ²⁰¹  my money in the bank, ²⁰²  so that when I returned I could have collected it with interest?’

Lukas 19:37

19:37 As he approached the road leading down from ²⁰³  the Mount of Olives, ²⁰⁴  the whole crowd of his ²⁰⁵  disciples began to rejoice ²⁰⁶  and praise ²⁰⁷  God with a loud voice for all the mighty works ²⁰⁸  they had seen: ²⁰⁹ 

Lukas 23:40

23:40 But the other rebuked him, saying, ²¹⁰  “Don’t ²¹¹  you fear God, since you are under the same sentence of condemnation? ²¹² 

Lukas 24:49

24:49 And look, I am sending you ²¹³  what my Father promised. ²¹⁴  But stay in the city ²¹⁵  until you have been clothed with power ²¹⁶  from on high.”

Lukas 9:16

9:16 Then ²¹⁷  he took the five loaves and the two fish, and looking up to heaven he gave thanks ²¹⁸  and broke them. He gave them to the disciples to set before the crowd.

Lukas 12:48

12:48 But the one who did not know his master’s will ²¹⁹  and did things worthy of punishment ²²⁰  will receive a light beating. ²²¹  From everyone who has been given much, much will be required, ²²²  and from the one who has been entrusted with much, ²²³  even more will be asked. ²²⁴ 

Lukas 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ²²⁵  approaches he will say to you, ‘Friend, move up here to a better place.’ ²²⁶  Then you will be honored in the presence of all who share the meal with you.

Lukas 18:14

18:14 I tell you that this man went down to his home justified ²²⁷  rather than the Pharisee. ²²⁸  For everyone who exalts ²²⁹  himself will be humbled, but he who humbles himself will be exalted.”

Lukas 10:21

10:21 On that same occasion ²³⁰  Jesus ²³¹  rejoiced ²³²  in the Holy Spirit and said, “I praise ²³³  you, Father, Lord ²³⁴  of heaven and earth, because ²³⁵  you have hidden these things from the wise ²³⁶  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ²³⁷ 

[9:53]  ¹ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ² tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ³ tn Grk “because his face was set toward Jerusalem.”

[9:53]  sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

[10:10]  ⁴ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ⁵ tn Or “city.”

[10:10]  ⁶ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ⁷ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ⁸ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[16:4]  ⁹ 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]  ¹⁰ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[19:12]  ¹¹ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ¹² sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

[19:12]  ¹³ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[15:19]  ¹⁴ tn Or “make me.” Here is a sign of total humility.

[9:48]  ¹⁵ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ¹⁶ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ¹⁷ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[10:8]  ¹⁸ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ¹⁹ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ²⁰ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[15:2]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ²² sn See the note on Pharisees in 5:17.

[15:2]  ²³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ²⁴ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ²⁵ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[17:9]  ²⁶ tn Grk “did what was commanded.”

[17:9]  ²⁷ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[18:17]  ²⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ²⁹ sn On receive see John 1:12.

[18:17]  ³⁰ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ³¹ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[6:34]  ³² 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]  ³³ sn See the note on the word sinners in v. 32.

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

[9:5]  ³⁵ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ³⁶ tn Grk “all those who do not receive you.”

[9:5]  ³⁷ tn Or “city.”

[9:5]  ³⁸ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[6:24]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Grk “your consolation.”

[4:24]  ⁴² tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ⁴³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ⁴⁴ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[7:30]  ⁴⁵ sn See the note on Pharisees in 5:17.

[7:30]  ⁴⁶ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ⁴⁷ tn Or “plan.”

[7:30]  ⁴⁸ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ⁴⁹ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁵⁰ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[17:16]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁵² tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁵³ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁵⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁵⁵ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[9:11]  ⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ⁵⁷ 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.

[9:11]  ⁵⁸ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[16:9]  ⁵⁹ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ⁶⁰ sn The passive refers to the welcome of heaven.

[16:9]  ⁶¹ tn Grk “eternal tents” (as dwelling places).

[6:38]  ⁶² sn The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.

[6:38]  ⁶³ tn Grk “they will give”; that is, “pour.” The third person plural has been replaced by the passive in the translation.

[6:38]  ⁶⁴ tn Grk “by [the measure] with which you measure it will be measured back to you.”

[8:13]  ⁶⁵ tn Here δέ (de) has not been translated.

[8:13]  ⁶⁶ 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]  ⁶⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ⁶⁸ 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]  ⁶⁹ 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.

[19:15]  ⁷⁰ tn Grk “And it happened that when.” 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.

[19:15]  ⁷¹ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ⁷² tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ⁷³ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[20:10]  ⁷⁴ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ⁷⁵ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ⁷⁶ tn Grk “from the fruit of the vineyard.”

[20:10]  ⁷⁷ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:10]  sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

[18:30]  ⁷⁸ 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]  ⁷⁹ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ⁸⁰ 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).

[2:28]  ⁸¹ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ⁸² tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[7:29]  ⁸³ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ⁸⁴ sn See the note on tax collectors in 3:12.

[7:29]  ⁸⁵ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ⁸⁶ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:35]  ⁸⁷ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

[7:35]  ⁸⁸ tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

[16:25]  ⁸⁹ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ⁹⁰ tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[11:10]  ⁹¹ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ⁹² tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[23:41]  ⁹³ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[9:4]  ⁹⁴ tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ⁹⁵ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:4]  ⁹⁶ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

[10:7]  ⁹⁷ tn Here δέ (de) has not been translated.

[10:7]  ⁹⁸ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ⁹⁹ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[20:47]  ¹⁰⁰ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ¹⁰¹ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ¹⁰² tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[6:35]  ¹⁰³ tn Or “in return.”

[6:35]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ sn That is, “sons of God.”

[6:35]  ¹⁰⁷ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[19:6]  ¹⁰⁸ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ¹⁰⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ¹¹⁰ tn The participle χαίρων (cairwn) has been taken as indicating manner.

[19:6]  sn Zacchaeus responded joyfully. Luke likes to mention joy as a response to what God was doing (1:14; 2:10; 10:20; 13:17; 15:5, 32; 19:37; 24:41, 52).

[10:6]  ¹¹¹ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹¹² sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[7:6]  ¹¹³ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹¹⁴ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ¹¹⁵ sn See the note on the word centurion in 7:2.

[7:6]  ¹¹⁶ tn Or “do not be bothered.”

[7:6]  ¹¹⁷ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[18:11]  ¹¹⁸ 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]  ¹¹⁹ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ¹²⁰ 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]  ¹²¹ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ¹²² sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ¹²³ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[17:18]  ¹²⁴ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[10:25]  ¹²⁵ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[10:25]  ¹²⁶ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ¹²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ¹²⁸ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[10:38]  ¹²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ¹³⁰ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

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

[11:43]  ¹³¹ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ¹³² sn See the note on synagogues in 4:15.

[11:43]  ¹³³ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[12:47]  ¹³⁴ tn Here δέ (de) has not been translated.

[12:47]  ¹³⁵ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[13:30]  ¹³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:30]  ¹³⁷ tn Grk “behold.”

[13:30]  ¹³⁸ 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?”

[17:10]  ¹³⁹ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ¹⁴⁰ tn Or “we have only done what we were supposed to do.”

[2:26]  ¹⁴¹ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ¹⁴² tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ¹⁴³ tn Grk “would not see death” (an idiom for dying).

[2:26]  ¹⁴⁴ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ¹⁴⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:26]  sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

[7:36]  ¹⁴⁶ sn See the note on Pharisees in 5:17.

[7:36]  ¹⁴⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ¹⁴⁸ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ¹⁴⁹ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:50]  ¹⁵⁰ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ¹⁵¹ tn Grk “to be baptized with.”

[16:6]  ¹⁵² tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ¹⁵³ 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]  ¹⁵⁴ 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]  ¹⁵⁵ 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.

[17:25]  ¹⁵⁶ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[18:18]  ¹⁵⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ¹⁵⁸ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ¹⁵⁹ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[19:20]  ¹⁶⁰ sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

[19:20]  ¹⁶¹ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ¹⁶² tn Grk “behold.”

[19:20]  ¹⁶³ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

[19:20]  ¹⁶⁴ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[14:12]  ¹⁶⁵ tn Here δέ (de) has not been translated.

[14:12]  ¹⁶⁶ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ¹⁶⁷ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[20:21]  ¹⁶⁸ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ¹⁶⁹ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ¹⁷⁰ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[20:46]  ¹⁷¹ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ¹⁷² tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ¹⁷³ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ¹⁷⁴ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ¹⁷⁵ sn See Luke 14:1-14.

[20:46]  ¹⁷⁶ sn See the note on synagogues in 4:15.

[7:47]  ¹⁷⁷ 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.

[8:18]  ¹⁷⁸ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ¹⁷⁹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ¹⁸⁰ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[11:9]  ¹⁸¹ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ¹⁸² sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ¹⁸³ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:52]  ¹⁸⁴ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ¹⁸⁵ tn Or “you tried to prevent.”

[15:27]  ¹⁸⁶ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ¹⁸⁷ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ¹⁸⁸ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[16:7]  ¹⁸⁹ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ¹⁹⁰ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ¹⁹¹ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ¹⁹² sn The percentage of reduction may not be as great because of the change in material.

[18:43]  ¹⁹³ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹⁹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹⁹⁵ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ¹⁹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹⁹⁷ tn The word “too” has been supplied for stylistic reasons.

[19:17]  ¹⁹⁸ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ¹⁹⁹ tn See Luke 16:10.

[19:17]  ²⁰⁰ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[19:23]  ²⁰¹ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ²⁰² tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[19:37]  ²⁰³ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ²⁰⁴ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ²⁰⁵ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ²⁰⁶ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ²⁰⁷ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ²⁰⁸ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²⁰⁹ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[23:40]  ²¹⁰ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ²¹¹ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ²¹² tn The words “of condemnation” are not in the Greek text, but are implied.

[24:49]  ²¹³ tn Grk “sending on you.”

[24:49]  ²¹⁴ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ²¹⁵ sn The city refers to Jerusalem.

[24:49]  ²¹⁶ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).

[9:16]  ²¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ²¹⁸ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[12:48]  ²¹⁹ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ²²⁰ tn Grk “blows.”

[12:48]  ²²¹ tn Grk “will receive few (blows).”

[12:48]  ²²² tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ²²³ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ²²⁴ tn Grk “they will ask even more.”

[14:10]  ²²⁵ tn Grk “the one who invited you.”

[14:10]  ²²⁶ tn Grk “Go up higher.” This means to move to a more important place.

[18:14]  ²²⁷ 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]  ²²⁸ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ²²⁹ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[10:21]  ²³⁰ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ²³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ²³² sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ²³³ tn Or “thank.”

[10:21]  ²³⁴ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ²³⁵ tn Or “that.”

[10:21]  ²³⁶ sn See 1 Cor 1:26-31.

[10:21]  ²³⁷ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.