Luke 7:30

7:30 However, the Pharisees ¹  and the experts in religious law ²  rejected God’s purpose ³  for themselves, because they had not been baptized ⁴  by John. ⁵ ) ⁶ 

Luke 3:7

3:7 So John ⁷  said to the crowds ⁸  that came out to be baptized by him, “You offspring of vipers! ⁹  Who warned you to flee ¹⁰  from the coming wrath?

Luke 3:19

3:19 But when John rebuked Herod ¹¹  the tetrarch ¹²  because of Herodias, his brother’s wife, ¹³  and because of all the evil deeds ¹⁴  that he had done,

Luke 14:8

14:8 “When you are invited by someone to a wedding feast, ¹⁵  do not take ¹⁶  the place of honor, because a person more distinguished than you may have been invited by your host. ¹⁷ 

Luke 17:24

17:24 For just like the lightning flashes ¹⁸  and lights up the sky from one side to the other, so will the Son of Man be in his day. ¹⁹ 

Luke 7:8

7:8 For I too am a man set under authority, with soldiers under me. ²⁰  I say to this one, ‘Go,’ and he goes, ²¹  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ²² 

Luke 13:17

13:17 When ²³  he said this all his adversaries were humiliated, ²⁴  but ²⁵  the entire crowd was rejoicing at all the wonderful things ²⁶  he was doing. ²⁷ 

Luke 23:8

23:8 When ²⁸  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ²⁹  some miraculous sign. ³⁰ 

[7:30]  ¹ sn See the note on Pharisees in 5:17.

[7:30]  ² tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ³ tn Or “plan.”

[7:30]  ⁴ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ⁵ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁶ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[3:7]  ⁷ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ⁸ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ⁹ tn Or “snakes.”

[3:7]  ¹⁰ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[3:19]  ¹³ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ¹⁴ sn See the note on tetrarch in 3:1.

[3:19]  ¹⁵ 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]  ¹⁶ tn Or “immoralities.”

[14:8]  ¹⁹ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ²⁰ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ²¹ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[17:24]  ²⁵ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ²⁶ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[7:8]  ³¹ tn Grk “having soldiers under me.”

[7:8]  ³² sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ³³ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[13:17]  ³⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ³⁸ tn Or “were put to shame.”

[13:17]  ³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ⁴⁰ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ⁴¹ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[23:8]  ⁴³ tn Here δέ (de) has not been translated.

[23:8]  ⁴⁴ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ⁴⁵ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).