Luke 3:19

3:19 But when John rebuked Herod ¹  the tetrarch ²  because of Herodias, his brother’s wife, ³  and because of all the evil deeds ⁴  that he had done,

Luke 4:26

4:26 Yet ⁵  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ⁶ 

Luke 4:43

4:43 But Jesus ⁷  said to them, “I must ⁸  proclaim the good news of the kingdom ⁹  of God to the other towns ¹⁰  too, for that is what I was sent ¹¹  to do.” ¹² 

Luke 5:5

5:5 Simon ¹³  answered, ¹⁴  “Master, ¹⁵  we worked hard all night and caught nothing! But at your word ¹⁶  I will lower ¹⁷  the nets.”

Luke 5:33

The Superiority of the New

5:33 Then ¹⁸  they said to him, “John’s ¹⁹  disciples frequently fast ²⁰  and pray, ²¹  and so do the disciples of the Pharisees, ²²  but yours continue to eat and drink.” ²³ 

Luke 6:8

6:8 But ²⁴  he knew ²⁵  their thoughts, ²⁶  and said to the man who had the withered hand, “Get up and stand here.” ²⁷  So ²⁸  he rose and stood there.

Luke 9:24

9:24 For whoever wants to save his life will lose it, ²⁹  but whoever loses his life for my sake will save it.

Luke 9:32

9:32 Now Peter and those with him were quite sleepy, ³⁰  but as they became fully awake, ³¹  they saw his glory and the two men standing with him.

Luke 9:45

9:45 But they did not understand this statement; its meaning ³²  had been concealed ³³  from them, so that they could not grasp it. Yet ³⁴  they were afraid to ask him about this statement.

Luke 11:22

11:22 But ³⁵  when a stronger man ³⁶  attacks ³⁷  and conquers him, he takes away the first man’s ³⁸  armor on which the man relied ³⁹  and divides up ⁴⁰  his plunder. ⁴¹ 

Luke 15:30

15:30 But when this son of yours ⁴²  came back, who has devoured ⁴³  your assets with prostitutes, ⁴⁴  you killed the fattened calf ⁴⁵  for him!’

Luke 18:16

18:16 But Jesus called for the children, ⁴⁶  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ⁴⁷  belongs to such as these. ⁴⁸ 

Luke 19:26

19:26 ‘I tell you that everyone who has will be given more, ⁴⁹  but from the one who does not have, even what he has will be taken away. ⁵⁰ 

Luke 24:24

24:24 Then ⁵¹  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ⁵² 

Luke 24:49

24:49 And look, I am sending you ⁵³  what my Father promised. ⁵⁴  But stay in the city ⁵⁵  until you have been clothed with power ⁵⁶  from on high.”

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

[3:19]  ² sn See the note on tetrarch in 3:1.

[3:19]  ³ 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]  ⁴ tn Or “immoralities.”

[4:26]  ⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ⁶ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:43]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ¹⁰ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ¹¹ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ¹² tn Or “cities.”

[4:43]  ¹³ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ¹⁴ tn Grk “because for this purpose I was sent.”

[5:5]  ¹³ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ¹⁴ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ¹⁵ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ¹⁶ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹⁷ tn Or “let down.”

[5:33]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ¹⁸ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  ¹⁹ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  ²⁰ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ²¹ sn See the note on Pharisees in 5:17.

[5:33]  ²² tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[6:8]  ²¹ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ²² sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ²³ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ²⁴ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[9:24]  ²⁵ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:32]  ²⁹ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ³⁰ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[9:45]  ³³ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ³⁴ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ³⁵ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ³⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ³⁸ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ³⁹ tn Grk “stronger man than he attacks.”

[11:22]  ⁴⁰ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ⁴¹ tn Grk “on which he relied.”

[11:22]  ⁴² tn Or “and distributes.”

[11:22]  ⁴³ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[15:30]  ⁴¹ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ⁴² sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ⁴³ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ⁴⁴ sn See note on the phrase “fattened calf” in v. 23.

[18:16]  ⁴⁵ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ⁴⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16]  ⁴⁷ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[19:26]  ⁴⁹ tn Grk “to everyone who has, he will be given more.”

[19:26]  ⁵⁰ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[24:24]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ⁵⁴ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:49]  ⁵⁷ tn Grk “sending on you.”

[24:49]  ⁵⁸ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ⁵⁹ sn The city refers to Jerusalem.

[24:49]  ⁶⁰ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).