Luke 3:14

3:14 Then some soldiers ¹  also asked him, “And as for us – what should we do?” ²  He told them, “Take money from no one by violence ³  or by false accusation, ⁴  and be content with your pay.”

Luke 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁵  And a voice came from heaven, “You are my one dear Son; ⁶  in you I take great delight.” ⁷ 

Luke 4:6

4:6 And he ⁸  said to him, “To you ⁹  I will grant this whole realm ¹⁰  – and the glory that goes along with it, ¹¹  for it has been relinquished ¹²  to me, and I can give it to anyone I wish.

Luke 5:24

5:24 But so that you may know ¹³  that the Son of Man ¹⁴  has authority on earth to forgive sins” – he said to the paralyzed man ¹⁵  – “I tell you, stand up, take your stretcher ¹⁶  and go home.” ¹⁷ 

Luke 6:48

6:48 He is like a man ¹⁸  building a house, who dug down deep, ¹⁹  and laid the foundation on bedrock. When ²⁰  a flood came, the river ²¹  burst against that house but ²²  could not shake it, because it had been well built. ²³ 

Luke 9:22

9:22 saying, “The Son of Man must suffer ²⁴  many things and be rejected by the elders, ²⁵  chief priests, and experts in the law, ²⁶  and be killed, and on the third day be raised.” ²⁷ 

Luke 11:7

11:7 Then ²⁸  he will reply ²⁹  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ³⁰  I cannot get up and give you anything.’ ³¹ 

Luke 11:27

11:27 As ³²  he said these things, a woman in the crowd spoke out ³³  to him, “Blessed is the womb ³⁴  that bore you and the breasts at which you nursed!” ³⁵ 

Luke 11:29

The Sign of Jonah

11:29 As ³⁶  the crowds were increasing, Jesus ³⁷  began to say, “This generation is a wicked generation; it looks for a sign, ³⁸  but no sign will be given to it except the sign of Jonah. ³⁹ 

Luke 11:32

11:32 The people ⁴⁰  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ⁴¹  – and now, ⁴²  something greater than Jonah is here!

Luke 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ⁴³  replied, ‘A hundred measures ⁴⁴  of wheat.’ The manager ⁴⁵  said to him, ‘Take your bill, and write eighty.’ ⁴⁶ 

Luke 19:15

19:15 When ⁴⁷  he returned after receiving the kingdom, he summoned ⁴⁸  these slaves to whom he had given the money. He wanted ⁴⁹  to know how much they had earned ⁵⁰  by trading.

Luke 20:10

20:10 When harvest time came, he sent a slave ⁵¹  to the tenants so that they would give ⁵²  him his portion of the crop. ⁵³  However, the tenants beat his slave ⁵⁴  and sent him away empty-handed.

Luke 20:21

20:21 Thus ⁵⁵  they asked him, “Teacher, we know that you speak and teach correctly, ⁵⁶  and show no partiality, but teach the way of God in accordance with the truth. ⁵⁷ 

Luke 23:2

23:2 They ⁵⁸  began to accuse ⁵⁹  him, saying, “We found this man subverting ⁶⁰  our nation, forbidding ⁶¹  us to pay the tribute tax ⁶²  to Caesar ⁶³  and claiming that he himself is Christ, ⁶⁴  a king.”

[3:14]  ¹ tn Grk “And soldiers.”

[3:14]  ² tn Grk “And what should we ourselves do?”

[3:14]  ³ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ⁴ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[3:22]  ⁵ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ⁶ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ⁷ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[4:6]  ⁹ tn Grk “And the devil.”

[4:6]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[5:24]  ¹³ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ¹⁴ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ¹⁵ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  ¹⁶ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ¹⁷ tn Grk “to your house.”

[6:48]  ¹⁷ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ¹⁸ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ¹⁹ tn Here δέ (de) has not been translated.

[6:48]  ²⁰ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ²² tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[9:22]  ²¹ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ²² sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ²³ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ²⁴ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[11:7]  ²⁵ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ²⁶ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ²⁷ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ²⁸ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:27]  ²⁹ 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]  ³⁰ 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]  ³¹ tn For this term see L&N 8.69.

[11:27]  ³² 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.

[11:29]  ³³ tn Here δέ (de) has not been translated.

[11:29]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ³⁵ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ³⁶ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[11:32]  ³⁷ tn See the note on the word “people” in v. 31.

[11:32]  ³⁸ tn Grk “at the preaching of Jonah.”

[11:32]  ³⁹ tn Grk “behold.”

[16:7]  ⁴¹ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ⁴² sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ⁴³ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ⁴⁴ sn The percentage of reduction may not be as great because of the change in material.

[19:15]  ⁴⁵ tn Grk “And it happened that when.” 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.

[19:15]  ⁴⁶ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ⁴⁷ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ⁴⁸ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[20:10]  ⁴⁹ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ⁵⁰ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ⁵¹ tn Grk “from the fruit of the vineyard.”

[20:10]  ⁵² tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:21]  ⁵³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ⁵⁴ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ⁵⁵ 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.

[23:2]  ⁵⁷ tn Here δέ (de) has not been translated.

[23:2]  ⁵⁸ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁵⁹ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ⁶⁰ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ⁶¹ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ⁶² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”