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 5:13

5:13 So ⁵  he stretched out his hand and touched ⁶  him, saying, “I am willing. Be clean!” And immediately the leprosy left him.

Luke 6:20

6:20 Then ⁷  he looked up ⁸  at his disciples and said:

“Blessed ⁹  are you who are poor, ¹⁰  for the kingdom of God belongs ¹¹  to you.

Luke 9:24

9:24 For whoever wants to save his life will lose it, ¹²  but whoever loses his life for my sake will save it.

Luke 9:29

9:29 As ¹³  he was praying, ¹⁴  the appearance of his face was transformed, ¹⁵  and his clothes became very bright, a brilliant white. ¹⁶ 

Luke 12:47

12:47 That ¹⁷  servant who knew his master’s will but did not get ready or do what his master asked ¹⁸  will receive a severe beating.

Luke 16:23

16:23 And in hell, ¹⁹  as he was in torment, ²⁰  he looked up ²¹  and saw Abraham far off with Lazarus at his side. ²² 

Luke 19:14

19:14 But his citizens ²³  hated ²⁴  him and sent a delegation after him, saying, ‘We do not want this man ²⁵  to be king ²⁶  over us!’

[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.”

[5:13]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ⁶ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[6:20]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹⁰ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ¹¹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ¹² sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ¹³ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[9:24]  ¹³ 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.

[9:29]  ¹⁷ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ¹⁸ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ¹⁹ tn Or “the appearance of his face became different.”

[9:29]  ²⁰ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

[12:47]  ²¹ tn Here δέ (de) has not been translated.

[12:47]  ²² tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[16:23]  ²⁵ sn The Greek term Hades stands for the Hebrew concept of Sheol. It is what is called hell today. This is where the dead were gathered (Ps 16:10; 86:13). In the NT Hades has an additional negative force of awaiting judgment (Rev 20:13).

[16:23]  ²⁶ sn Hades is a place of torment, especially as one knows that he is separated from God.

[16:23]  ²⁷ tn Grk “he lifted up his eyes” (an idiom).

[16:23]  ²⁸ tn Grk “in his bosom,” the same phrase used in 16:22. This idiom refers to heaven and/or participation in the eschatological banquet. An appropriate modern equivalent is “at Abraham’s side.”

[19:14]  ²⁹ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ³⁰ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ³¹ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ³² tn Or “to rule.”