Luke 1:66

1:66 All ¹  who heard these things ²  kept them in their hearts, ³  saying, “What then will this child be?” ⁴  For the Lord’s hand ⁵  was indeed with him.

Luke 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁶  of one shouting in the wilderness: ⁷ 

‘Prepare the way for the Lord,

make ⁸  his paths straight.

Luke 7:19

7:19 and sent them to Jesus ⁹  to ask, ¹⁰  “Are you the one who is to come, ¹¹  or should we look for another?”

Luke 10:1-2

The Mission of the Seventy-Two

10:1 After this ¹²  the Lord appointed seventy-two ¹³  others and sent them on ahead of him two by two into every town ¹⁴  and place where he himself was about to go. 10:2 He ¹⁵  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ¹⁶  to send out ¹⁷  workers into his harvest.

Luke 10:40

10:40 But Martha was distracted ¹⁸  with all the preparations she had to make, ¹⁹  so ²⁰  she came up to him and said, “Lord, don’t you care ²¹  that my sister has left me to do all the work ²²  alone? Tell ²³  her to help me.”

Luke 11:1

Instructions on Prayer

11:1 Now ²⁴  Jesus ²⁵  was praying in a certain place. When ²⁶  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ²⁷  taught ²⁸  his disciples.”

Luke 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ²⁹  the outside of the cup and the plate, but inside you are full of greed and wickedness. ³⁰ 

Luke 12:37

12:37 Blessed are those slaves ³¹  whom their master finds alert ³²  when he returns! I tell you the truth, ³³  he will dress himself to serve, ³⁴  have them take their place at the table, ³⁵  and will come ³⁶  and wait on them! ³⁷ 

Luke 12:45-46

12:45 But if ³⁸  that ³⁹  slave should say to himself, ⁴⁰  ‘My master is delayed ⁴¹  in returning,’ and he begins to beat ⁴²  the other ⁴³  slaves, both men and women, ⁴⁴  and to eat, drink, and get drunk, 12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ⁴⁵  and assign him a place with the unfaithful. ⁴⁶ 

Luke 13:15

13:15 Then the Lord answered him, ⁴⁷  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁴⁸  and lead it to water? ⁴⁹ 

Luke 13:35

13:35 Look, your house is forsaken! ⁵⁰  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁵¹ 

Luke 16:3

16:3 Then ⁵²  the manager said to himself, ‘What should I do, since my master is taking my position ⁵³  away from me? I’m not strong enough to dig, ⁵⁴  and I’m too ashamed ⁵⁵  to beg.

Luke 16:8

16:8 The ⁵⁶  master commended the dishonest ⁵⁷  manager because he acted shrewdly. ⁵⁸  For the people ⁵⁹  of this world are more shrewd in dealing with their contemporaries ⁶⁰  than the people ⁶¹  of light.

Luke 16:13

16:13 No servant can serve two masters, for either he will hate ⁶²  the one and love the other, or he will be devoted to the one and despise ⁶³  the other. You cannot serve God and money.” ⁶⁴ 

Luke 17:6

17:6 So ⁶⁵  the Lord replied, ⁶⁶  “If ⁶⁷  you had faith the size of ⁶⁸  a mustard seed, you could say to this black mulberry ⁶⁹  tree, ‘Be pulled out by the roots and planted in the sea,’ ⁷⁰  and it would obey ⁷¹  you.

[1:66]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ² tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ³ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ⁴ tn Or “what manner of child will this one be?”

[1:66]  ⁵ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[3:4]  ⁶ tn Or “A voice.”

[3:4]  ⁷ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁸ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[7:19]  ¹¹ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹² tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹³ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[10:1]  ¹⁶ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹⁷ 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]  ¹⁸ tn Or “city.”

[10:2]  ²¹ tn Here δέ (de) has not been translated.

[10:2]  ²² sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ²³ tn Grk “to thrust out.”

[10:40]  ²⁶ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ²⁷ tn Grk “with much serving.”

[10:40]  ²⁸ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ²⁹ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ³⁰ tn Grk “has left me to serve alone.”

[10:40]  ³¹ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:1]  ³¹ tn Grk “And it happened that while.” 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 καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ³³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ³⁴ sn John refers to John the Baptist.

[11:1]  ³⁵ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[11:39]  ³⁶ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ³⁷ tn Or “and evil.”

[12:37]  ⁴¹ tn See the note on the word “slave” in 7:2.

[12:37]  ⁴² tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ⁴³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ⁴⁴ tn See v. 35 (same verb).

[12:37]  ⁴⁵ tn Grk “have them recline 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.

[12:37]  ⁴⁶ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ⁴⁷ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[12:45]  ⁴⁶ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ⁴⁷ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ⁴⁸ tn Grk “should say in his heart.”

[12:45]  ⁴⁹ tn Or “is taking a long time.”

[12:45]  ⁵⁰ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ⁵¹ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ⁵² tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[12:46]  ⁵¹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ⁵² tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[13:15]  ⁵⁶ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁵⁷ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁵⁸ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:35]  ⁶¹ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ⁶² sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[16:3]  ⁶⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ⁶⁷ tn Grk “the stewardship,” “the management.”

[16:3]  ⁶⁸ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ⁶⁹ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:8]  ⁷¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁷² sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁷³ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁷⁴ tn Grk “sons” (an idiom).

[16:8]  ⁷⁵ tn Grk “with their own generation.”

[16:8]  ⁷⁶ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[16:13]  ⁷⁶ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ⁷⁷ tn Or “and treat [the other] with contempt.”

[16:13]  ⁷⁸ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[17:6]  ⁸¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ⁸² tn Grk “said.”

[17:6]  ⁸³ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ⁸⁴ tn Grk “faith as,” “faith like.”

[17:6]  ⁸⁵ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ⁸⁶ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ⁸⁷ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.