Luke 1:22

1:22 When ¹  he came out, he was not able to speak to them. They ²  realized that he had seen a vision ³  in the holy place, ⁴  because ⁵  he was making signs to them and remained unable to speak. ⁶ 

Luke 2:34

2:34 Then ⁷  Simeon blessed them and said to his mother Mary, “Listen carefully: ⁸  This child ⁹  is destined to be the cause of the falling and rising ¹⁰  of many in Israel and to be a sign that will be rejected. ¹¹ 

Luke 6:22

6:22 “Blessed are you when people ¹²  hate you, and when they exclude you and insult you and reject you as evil ¹³  on account of the Son of Man!

Luke 6:45

6:45 The good person out of the good treasury of his ¹⁴  heart ¹⁵  produces good, and the evil person out of his evil treasury ¹⁶  produces evil, for his mouth speaks ¹⁷  from what fills ¹⁸  his heart.

Luke 8:8

8:8 But ¹⁹  other seed fell on good soil and grew, ²⁰  and it produced a hundred times as much grain.” ²¹  As he said this, ²²  he called out, “The one who has ears to hear had better listen!” ²³ 

Luke 9:16

9:16 Then ²⁴  he took the five loaves and the two fish, and looking up to heaven he gave thanks ²⁵  and broke them. He gave them to the disciples to set before the crowd.

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ²⁶  ‘God, I thank ²⁷  you that I am not like other people: ²⁸  extortionists, ²⁹  unrighteous people, ³⁰  adulterers – or even like this tax collector. ³¹ 

Luke 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ³²  proceeded to tell a parable, because he was near to Jerusalem, ³³  and because they thought ³⁴  that the kingdom of God ³⁵  was going to ³⁶  appear immediately.

Luke 20:21

20:21 Thus ³⁷  they asked him, “Teacher, we know that you speak and teach correctly, ³⁸  and show no partiality, but teach the way of God in accordance with the truth. ³⁹ 

Luke 20:46

20:46 “Beware ⁴⁰  of the experts in the law. ⁴¹  They ⁴²  like walking around in long robes, and they love elaborate greetings ⁴³  in the marketplaces and the best seats ⁴⁴  in the synagogues ⁴⁵  and the places of honor at banquets.

Luke 22:37

22:37 For I tell you that this scripture must be ⁴⁶  fulfilled in me, ‘And he was counted with the transgressors.’ ⁴⁷  For what is written about me is being fulfilled.” ⁴⁸ 

[1:22]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ² tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ³ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁴ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁵ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁶ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[2:34]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ⁸ tn Grk “behold.”

[2:34]  ⁹ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ¹⁰ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ¹¹ tn Grk “and for a sign of contradiction.”

[6:22]  ¹³ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹⁴ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:45]  ¹⁹ tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ²⁰ sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ²¹ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ²² sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ²³ tn Grk “for out of the abundance of the heart his mouth speaks.”

[8:8]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ²⁶ tn Grk “when it grew, after it grew.”

[8:8]  ²⁷ 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]  ²⁸ tn Grk “said these things.”

[8:8]  ²⁹ 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).

[9:16]  ³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ³² 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.”

[18:11]  ³⁷ 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]  ³⁸ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ³⁹ 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]  ⁴⁰ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ⁴¹ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ⁴² sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[19:11]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ⁴⁵ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ⁴⁶ 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]  ⁴⁷ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[20:21]  ⁴⁹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ⁵⁰ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ⁵¹ 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]  ⁵⁵ 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]  ⁵⁶ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ⁵⁷ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ⁵⁸ 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]  ⁵⁹ sn See Luke 14:1-14.

[20:46]  ⁶⁰ sn See the note on synagogues in 4:15.

[22:37]  ⁶¹ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ⁶² tn Or “with the lawless.”

[22:37]  ⁶³ tn Grk “is having its fulfillment.”