Luke 1:19-20

1:19 The ¹  angel answered him, “I am Gabriel, who stands ²  in the presence of God, and I was sent to speak to you and to bring ³  you this good news. 1:20 And now, ⁴  because you did not believe my words, which will be fulfilled in their time, ⁵  you will be silent, unable to speak, ⁶  until the day these things take place.”

Luke 7:9

7:9 When Jesus heard this, he was amazed ⁷  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ⁸ 

Luke 8:8

8:8 But ⁹  other seed fell on good soil and grew, ¹⁰  and it produced a hundred times as much grain.” ¹¹  As he said this, ¹²  he called out, “The one who has ears to hear had better listen!” ¹³ 

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ¹⁴  the Lord appointed seventy-two ¹⁵  others and sent them on ahead of him two by two into every town ¹⁶  and place where he himself was about to go.

Luke 11:27

11:27 As ¹⁷  he said these things, a woman in the crowd spoke out ¹⁸  to him, “Blessed is the womb ¹⁹  that bore you and the breasts at which you nursed!” ²⁰ 

Luke 11:42

11:42 “But woe to you Pharisees! ²¹  You give a tenth ²²  of your mint, ²³  rue, ²⁴  and every herb, yet you neglect justice ²⁵  and love for God! But you should have done these things without neglecting the others. ²⁶ 

Luke 13:17

13:17 When ²⁷  he said this all his adversaries were humiliated, ²⁸  but ²⁹  the entire crowd was rejoicing at all the wonderful things ³⁰  he was doing. ³¹ 

Luke 17:8

17:8 Won’t ³²  the master ³³  instead say to him, ‘Get my dinner ready, and make yourself ready ³⁴  to serve me while ³⁵  I eat and drink. Then ³⁶  you may eat and drink’?

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ³⁷  ‘God, I thank ³⁸  you that I am not like other people: ³⁹  extortionists, ⁴⁰  unrighteous people, ⁴¹  adulterers – or even like this tax collector. ⁴² 

Luke 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ⁴³  proceeded to tell a parable, because he was near to Jerusalem, ⁴⁴  and because they thought ⁴⁵  that the kingdom of God ⁴⁶  was going to ⁴⁷  appear immediately.

Luke 20:2

20:2 and said to him, ⁴⁸  “Tell us: By what authority ⁴⁹  are you doing these things? ⁵⁰  Or who it is who gave you this authority?”

Luke 24:21

24:21 But we had hoped ⁵¹  that he was the one who was going to redeem ⁵²  Israel. Not only this, but it is now the third day since these things happened.

[1:19]  ¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ² tn Grk “the one who is standing before God.”

[1:19]  ³ tn Grk “to announce these things of good news to you.”

[1:20]  ⁴ tn Grk “behold.”

[1:20]  ⁵ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ⁶ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[7:9]  ⁷ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ⁸ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[8:8]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ¹¹ tn Grk “when it grew, after it grew.”

[8:8]  ¹² sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ¹³ tn Grk “said these things.”

[8:8]  ¹⁴ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[10:1]  ¹³ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹⁴ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ¹⁵ tn Or “city.”

[11:27]  ¹⁶ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.

[11:27]  ¹⁷ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ¹⁸ tn For this term see L&N 8.69.

[11:27]  ¹⁹ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:42]  ¹⁹ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ²⁰ tn Or “you tithe mint.”

[11:42]  ²¹ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ²² tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:42]  ²³ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ²⁴ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[13:17]  ²² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ²³ tn Or “were put to shame.”

[13:17]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²⁵ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ²⁶ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[17:8]  ²⁵ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ²⁶ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ²⁷ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ²⁸ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ²⁹ tn Grk “after these things.”

[18:11]  ²⁸ 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]  ²⁹ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ³⁰ 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]  ³¹ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ³² sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ³³ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[19:11]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ³³ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ³⁴ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ³⁵ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[20:2]  ³⁴ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ³⁵ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ³⁶ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[24:21]  ³⁷ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ³⁸ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.