12:41 Then 46 Peter said, “Lord, are you telling this parable for us or for everyone?” 47
12:57 “And 50 why don’t you judge for yourselves what is right? 12:58 As you are going with your accuser before the magistrate, 51 make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, 52 and the officer throw you into prison.
21:20 “But when you see Jerusalem 80 surrounded 81 by armies, then know that its 82 desolation 83 has come near.
22:28 “You are the ones who have remained 87 with me in my trials. 22:29 Thus 88 I grant 89 to you a kingdom, 90 just as my Father granted to me,
1 tn Grk “This will be joy and gladness.”
2 tn Or “because of.”
3 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
4 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
5 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
6 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
7 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
8 tc Most
9 tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.
sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.
10 tn Or “than you are ordered to.”
11 tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”
12 tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.
13 tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.
14 tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.
15 tn Grk “Truly (ἀμήν, amhn), I say to you.”
16 sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.
17 tn Here δέ (de) has not been translated.
18 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
19 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
20 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
21 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.
23 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
24 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.
25 sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
26 tn Here δέ (de) has not been translated.
27 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
28 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
29 tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
30 tc Most
31 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
32 sn The double vocative Martha, Martha communicates emotion.
33 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
34 tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).
35 sn Here you is a singular pronoun, individualizing the application.
36 sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).
37 tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.
38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
39 tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.
40 tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”
41 tn Or “by being anxious.”
42 tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.
43 tn Grk “seek,” but in the sense of the previous verses.
44 tc Most
45 sn His (that is, God’s) kingdom 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.
46 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
47 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
48 tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”
49 tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.
50 tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.
51 sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).
52 sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).
53 tn Grk “the one who invited you.”
54 tn Grk “Go up higher.” This means to move to a more important place.
55 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
56 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
57 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
58 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
59 tn Or “dinner.”
60 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
61 tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
62 tn Here καί (kai) has not been translated because of differences between Greek and English style.
63 tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).
64 tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.
65 tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.
66 tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
67 tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.
68 tn Grk “out of your own mouth” (an idiom).
69 tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”
70 tn Or “exacting,” “harsh,” “hard.”
71 tn Here καί (kai) has not been translated because of differences between Greek and English style.
72 tn Grk “said to them.”
73 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
74 tn Grk “these.”
75 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
76 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
77 tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.
78 sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.
79 tn Grk “This will turn out to you for [a] testimony.”
80 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
81 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
82 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
83 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
84 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
85 tn Here δέ (de) has not been translated.
86 tn In the Greek text this a deliberative subjunctive.
87 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
88 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
89 sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.
90 tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.
91 sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
92 tn Here καί (kai) has not been translated because of differences between Greek and English style.
93 tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
94 tn Grk “Who is the one who hit you?”
sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
95 tn This is also a first class condition in the Greek text.
96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
97 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
98 tc ‡ The alternate readings of some