Luke 6:7

6:7 The experts in the law ¹  and the Pharisees ²  watched ³  Jesus ⁴  closely to see if ⁵  he would heal on the Sabbath, ⁶  so that they could find a reason to accuse 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 7:19

7:19 and sent them to Jesus ¹²  to ask, ¹³  “Are you the one who is to come, ¹⁴  or should we look for another?”

Luke 11:9

11:9 “So ¹⁵  I tell you: Ask, ¹⁶  and it will be given to you; seek, and you will find; knock, and the door ¹⁷  will be opened for you.

Luke 19:5

19:5 And when Jesus came to that place, he looked up ¹⁸  and said to him, “Zacchaeus, come down quickly, ¹⁹  because I must ²⁰  stay at your house today.” ²¹ 

Luke 19:47

19:47 Jesus ²²  was teaching daily in the temple courts. The chief priests and the experts in the law ²³  and the prominent leaders among the people were seeking to assassinate ²⁴  him,

Luke 20:17

20:17 But Jesus ²⁵  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ²⁶ 

Luke 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ²⁷  All will be torn down!” ²⁸ 

Luke 21:26

21:26 People will be fainting from fear ²⁹  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ³⁰ 

[6:7]  ¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ² sn See the note on Pharisees in 5:17.

[6:7]  ³ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ⁶ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:20]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.”

[7:19]  ¹³ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹⁴ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹⁵ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[11:9]  ¹⁹ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ²⁰ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ²¹ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[19:5]  ²⁵ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ²⁶ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ²⁷ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ²⁸ sn On today here and in v. 9, see the note on today in 2:11.

[19:47]  ³¹ 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.

[19:47]  ³² tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ³³ tn Grk “to destroy.”

[20:17]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ³⁸ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[21:6]  ⁴³ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ⁴⁴ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[21:26]  ⁴⁹ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

[21:26]  ⁵⁰ sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.