John 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹  but that the world should be saved through him.

Matthew 18:11

18:11 [[EMPTY]] ² 

Matthew 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ³  for many.”

Luke 9:56

9:56 and they went on to another village.

Luke 19:10

19:10 For the Son of Man came ⁴  to seek and to save the lost.”

Luke 19:1

Jesus and Zacchaeus

19:1 Jesus ⁵  entered Jericho ⁶  and was passing through it.

Luke 1:15-16

1:15 for he will be great in the sight of ⁷  the Lord. He ⁸  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ⁹  1:16 He ¹⁰  will turn ¹¹  many of the people ¹²  of Israel to the Lord their God.

Luke 1:2

1:2 like the accounts ¹³  passed on ¹⁴  to us by those who were eyewitnesses and servants of the word ¹⁵  from the beginning. ¹⁶ 

Luke 3:15

3:15 While the people were filled with anticipation ¹⁷  and they all wondered ¹⁸  whether perhaps John ¹⁹  could be the Christ, ²⁰ 

Luke 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ²¹  when Pontius Pilate ²²  was governor of Judea, and Herod ²³  was tetrarch ²⁴  of Galilee, and his brother Philip ²⁵  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ²⁶  was tetrarch of Abilene,

Luke 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ²⁷  Jesus, in the power of the Spirit, ²⁸  returned to Galilee, and news about him spread ²⁹  throughout the surrounding countryside. ³⁰ 

¹ sn That is, “to judge the world to be guilty and liable to punishment.”

² tc The most important mss (א B L* Θ* Ë^1,13 33 892* pc e ff¹ sy^s sa) do not include 18:11 “For the Son of Man came to save the lost.” The verse is included in D L^mg W Θ^c 078^vid Ï lat sy^c,p,h, but is almost certainly not original, being borrowed, as it were, from the parallel in Luke 19:10. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations.

³ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

⁴ sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

⁵ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

⁶ map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.

⁷ tn Grk “before.”

⁸ tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

⁹ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

¹⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹ sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

¹² tn Grk “sons”; but clearly this is a generic reference to people of both genders.

¹³ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

¹⁴ tn Or “delivered.”

¹⁵ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

¹⁶ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

¹⁷ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

¹⁸ tn Grk “pondered in their hearts.”

¹⁹ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

²¹ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

²² sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

²³ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

²⁴ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

²⁵ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

²⁶ sn Nothing else is known about Lysanias tetrarch of Abilene.

²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁸ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

²⁹ tn Grk “went out.”

³⁰ tn Grk “all the surrounding region.”