11:9 “So 6 I tell you: Ask, 7 and it will be given to you; seek, and you will find; knock, and the door 8 will be opened for you.
12:4 “I 9 tell you, my friends, do not be afraid of those who kill the body, 10 and after that have nothing more they can do.
12:22 Then 11 Jesus 12 said to his 13 disciples, “Therefore I tell you, do not worry 14 about your 15 life, what you will eat, or about your 16 body, what you will wear.
20:9 Then 35 he began to tell the people this parable: “A man 36 planted a vineyard, 37 leased it to tenant farmers, 38 and went on a journey for a long time.
1 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.
2 tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").
3 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
4 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).
5 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.
6 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
7 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
8 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
9 tn Here δέ (de) has not been translated.
10 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
13 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
14 tn Or “do not be anxious.”
15 tc Most
16 tc Some
17 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.
18 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.
19 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.
20 tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.
21 tn Or “dinner.”
22 tn See the note on the word “slave” in 7:2.
23 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.
24 tn 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).
25 sn The passive refers to the welcome of heaven.
26 tn Grk “eternal tents” (as dwelling places).
27 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.
28 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.
29 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
30 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).
31 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).
32 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
33 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
34 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
35 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
36 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë13 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë1 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA27 places τις in brackets, indicating some doubts as to its authenticity.
37 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
38 sn The leasing of land to tenant farmers was common in this period.
39 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).
40 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
41 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.
42 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
43 sn That is, Peter’s denials will happen before the sun rises.
44 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
45 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
46 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.
47 tn Grk “is having its fulfillment.”