6:47 “Everyone who comes to me and listens to my words and puts them into practice 19 – I will show you what he is like:
12:4 “I 67 tell you, my friends, do not be afraid of those who kill the body, 68 and after that have nothing more they can do.
13:31 At that time, 77 some Pharisees 78 came up and said to Jesus, 79 “Get away from here, 80 because Herod 81 wants to kill you.”
23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 134 you the Christ? 135 Save yourself and us!”
1 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
2 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
3 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
4 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
5 tn Grk “behold.”
6 tn Grk “I evangelize to you great joy.”
7 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
8 sn See the note on Pharisees in 5:17.
9 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
10 tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.
11 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
12 sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).
13 tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”
14 sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.
15 tn Here δέ (de) has not been translated.
16 sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).
17 tn Or “do not notice.”
18 sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).
19 tn Grk “and does them.”
20 tn Or “roof; therefore.”
21 tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.
22 tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì75vid B L 1241 sa. Most
tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.
23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
24 tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.
25 sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).
26 sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.
27 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
28 tc ‡ Although most
29 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.
30 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.
31 tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.
32 tn Or “soft”; see L&N 79.100.
33 sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.
34 tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”
35 tn Or “palaces.”
36 tn Grk “Behold a man.”
37 sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.
38 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”
sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
39 tn Grk “your house.”
40 tn Or “describe.”
41 sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.
42 tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.
43 tn Or “city.”
44 sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.
45 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
46 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
47 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
48 sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.
49 tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
50 tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
51 tn This verb means “to have regard for”; see Luke 1:48.
52 tn Or “destroy.”
53 tc Most
sn An allusion to 2 Kgs 1:10, 12, 14.
54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
55 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
56 sn The kingdom of God 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.
57 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
58 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
59 tn Here δέ (de) has not been translated.
60 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
61 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
62 tn Or “city.”
63 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
64 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
65 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
66 sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
67 tn Here δέ (de) has not been translated.
68 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
69 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
70 tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.
71 tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”
72 tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.
73 tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.
74 tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
75 sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.
76 tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.
77 tn Grk “At that very hour.”
78 sn See the note on Pharisees in 5:17.
79 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
80 tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”
81 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
82 tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.
sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.
83 sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.
84 sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”
85 sn The phrase against heaven is a circumlocution for God.
86 tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”
87 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
88 sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.
89 sn The younger son launches into his confession just as he had planned. See vv. 18-19.
90 sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).
91 sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.
92 sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.
93 sn See note on the phrase “fattened calf” in v. 23.
94 tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.
95 tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
96 tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
97 tn The words “he is” here and in the following clause are understood and have been supplied from the context.
98 sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.
99 sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.
100 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
101 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
102 sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.
103 tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”
104 tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).
105 tn Grk “to everyone who has, he will be given more.”
sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).
106 sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).
107 sn A quotation from Isa 56:7.
108 tn Or “a hideout” (see L&N 1.57).
109 sn 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.
110 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
111 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
112 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
113 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
114 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
115 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
116 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
117 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
118 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
119 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
120 tn Grk “and wisdom.”
121 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
122 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
123 tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).
124 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
125 sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.
126 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
127 tn Or “with the lawless.”
sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.
128 tn Grk “is having its fulfillment.”
129 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
130 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
131 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
132 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
133 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
134 tc Most
sn The question in Greek expects a positive reply and is also phrased with irony.
135 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:11.
136 tn Here δέ (de) has not been translated.
137 tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).
138 tn Or “They were extremely afraid.”
139 sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.
140 sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.
141 tn Grk “that it is I myself.”
142 tn See tc note on “ghost” in v. 37.
143 sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.
144 sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.
145 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.