Luke 15:3

15:3 So ¹  Jesus ²  told them ³  this parable: ⁴ 

Luke 12:41

12:41 Then ⁵  Peter said, “Lord, are you telling this parable for us or for everyone?” ⁶ 

Luke 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ⁷  by her unending pleas.’” ⁸ 

Luke 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ⁹  also told this parable to some who were confident that they were righteous and looked down ¹⁰  on everyone else.

Luke 20:9

The Parable of the Tenants

20:9 Then ¹¹  he began to tell the people this parable: “A man ¹²  planted a vineyard, ¹³  leased it to tenant farmers, ¹⁴  and went on a journey for a long time.

Luke 23:48

23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ¹⁵ 

Luke 4:6

4:6 And he ¹⁶  said to him, “To you ¹⁷  I will grant this whole realm ¹⁸  – and the glory that goes along with it, ¹⁹  for it has been relinquished ²⁰  to me, and I can give it to anyone I wish.

Luke 4:23

4:23 Jesus ²¹  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ²²  and say, ‘What we have heard that you did in Capernaum, ²³  do here in your hometown too.’”

Luke 13:6

Warning to Israel to Bear Fruit

13:6 Then ²⁴  Jesus ²⁵  told this parable: “A man had a fig tree ²⁶  planted in his vineyard, and he came looking for fruit on it and found none.

Luke 13:16

13:16 Then ²⁷  shouldn’t ²⁸  this woman, a daughter of Abraham whom Satan ²⁹  bound for eighteen long ³⁰  years, be released from this imprisonment ³¹  on the Sabbath day?”

Luke 20:2

20:2 and said to him, ³²  “Tell us: By what authority ³³  are you doing these things? ³⁴  Or who it is who gave you this authority?”

Luke 20:19

20:19 Then ³⁵  the experts in the law ³⁶  and the chief priests wanted to arrest ³⁷  him that very hour, because they realized he had told this parable against them. But ³⁸  they were afraid of the people.

Luke 24:21

24:21 But we had hoped ³⁹  that he was the one who was going to redeem ⁴⁰  Israel. Not only this, but it is now the third day since these things happened.

Luke 7:44

7:44 Then, ⁴¹  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ⁴²  but she has wet my feet with her tears and wiped them with her hair.

[15:3]  ¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ³ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ⁴ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[12:41]  ⁵ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ⁶ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[18:5]  ⁹ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ¹⁰ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:9]  ¹³ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ¹⁴ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[20:9]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ¹⁸ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ¹⁹ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ²⁰ sn The leasing of land to tenant farmers was common in this period.

[23:48]  ²¹ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[4:6]  ²⁵ tn Grk “And the devil.”

[4:6]  ²⁶ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ²⁷ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ²⁸ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ²⁹ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:23]  ²⁹ tn Grk “And he”; 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.

[4:23]  ³⁰ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ³¹ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[13:6]  ³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ³⁴ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ³⁵ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:16]  ³⁷ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ³⁸ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ³⁹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ⁴⁰ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ⁴¹ tn Or “bondage”; Grk “bond.”

[20:2]  ⁴¹ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ⁴² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ⁴³ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[20:19]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ⁴⁶ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ⁴⁷ tn Grk “tried to lay hands on him.”

[20:19]  ⁴⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[24:21]  ⁴⁹ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ⁵⁰ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[7:44]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ⁵⁴ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.