Luke 20:28

20:28 They asked him, ¹  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ²  must marry ³  the widow and father children ⁴  for his brother. ⁵ 

Luke 6:14

6:14 Simon ⁶  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ⁷ 

Luke 12:13

The Parable of the Rich Landowner

12:13 Then ⁸  someone from the crowd said to him, “Teacher, tell ⁹  my brother to divide the inheritance with me.”

Luke 17:3

17:3 Watch ¹⁰  yourselves! If ¹¹  your brother ¹²  sins, rebuke him. If ¹³  he repents, forgive him.

Luke 15:27

15:27 The slave replied, ¹⁴  ‘Your brother has returned, and your father has killed the fattened calf ¹⁵  because he got his son ¹⁶  back safe and sound.’

Luke 15:32

15:32 It was appropriate ¹⁷  to celebrate and be glad, for your brother ¹⁸  was dead, and is alive; he was lost and is found.’” ¹⁹ 

Luke 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ²⁰  when Pontius Pilate ²¹  was governor of Judea, and Herod ²²  was tetrarch ²³  of Galilee, and his brother Philip ²⁴  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ²⁵  was tetrarch of Abilene,

Luke 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Luke 20:30

20:30 The second ²⁶ 

Luke 3:19

3:19 But when John rebuked Herod ²⁷  the tetrarch ²⁸  because of Herodias, his brother’s wife, ²⁹  and because of all the evil deeds ³⁰  that he had done,

Luke 6:41

6:41 Why ³¹  do you see the speck ³²  in your brother’s eye, but fail to see ³³  the beam of wood ³⁴  in your own?

Luke 15:28

15:28 But the older son ³⁵  became angry ³⁶  and refused ³⁷  to go in. His father came out and appealed to him,

Luke 6:16

6:16 Judas the son of James, and Judas Iscariot, ³⁸  who became a traitor.

[20:28]  ¹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ² tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ³ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ⁴ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ⁵ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[6:14]  ⁶ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[6:14]  ⁷ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[12:13]  ¹¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ¹² sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[17:3]  ¹⁶ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ¹⁷ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ¹⁸ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ¹⁹ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:27]  ²¹ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ²² tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ²³ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[15:32]  ²⁶ tn Or “necessary.”

[15:32]  ²⁷ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ²⁸ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[3:1]  ³¹ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  ³² 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).

[3:1]  ³³ 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.

[3:1]  ³⁴ 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.

[3:1]  ³⁵ 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.

[3:1]  ³⁶ sn Nothing else is known about Lysanias tetrarch of Abilene.

[20:30]  ³⁶ tc Most mss (A W Θ Ψ Ë^1,13 33 Ï lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.

[3:19]  ⁴¹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ⁴² sn See the note on tetrarch in 3:1.

[3:19]  ⁴³ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  ⁴⁴ tn Or “immoralities.”

[6:41]  ⁴⁶ tn Here δέ (de) has not been translated.

[6:41]  ⁴⁷ sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ⁴⁸ tn Or “do not notice.”

[6:41]  ⁴⁹ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[15:28]  ⁵¹ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ⁵² tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ⁵³ sn Ironically the attitude of the older son has left him outside and without joy.

[6:16]  ⁵⁶ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.