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(Luk 5:33)

²tc 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.

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(Luk 6:16)

¹sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

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(Luk 6:37)

²sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

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(Luk 6:46)

³sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

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(Luk 7:5)

¹tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

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(Luk 7:10)

²tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W Ë¹ 579 700 892* 1241 2542 it co).

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(Luk 7:24)

⁴tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

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(Luk 8:5)

²tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

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(Luk 9:39)

⁴tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

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(Luk 11:7)

⁴tn 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.

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(Luk 11:24)

³sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

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(Luk 12:31)

²tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

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(Luk 12:39)

²tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

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(Luk 14:20)

²sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

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(Luk 16:9)

¹tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

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(Luk 17:3)

³tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

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(Luk 19:46)

³sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

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(Luk 20:24)

²sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

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(Luk 20:30)

¹tc Most mss (A W Θ Ψ Ë^1,13 33 Ï lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.

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(Luk 21:19)

³tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.