Lukas 1:1

Explanatory Preface

1:1 Now ¹  many have undertaken to compile an account ²  of the things ³  that have been fulfilled ⁴  among us,

Lukas 1:50

1:50 from ⁵  generation to generation he is merciful ⁶  to those who fear ⁷  him.

Lukas 1:52

1:52 He has brought down the mighty ⁸  from their thrones, and has lifted up those of lowly position; ⁹ 

Lukas 1:74

1:74 that we, being rescued from the hand of our ¹⁰  enemies,

may serve him without fear, ¹¹ 

Lukas 2:11

2:11 Today ¹²  your Savior is born in the city ¹³  of David. ¹⁴  He is Christ ¹⁵  the Lord.

Lukas 5:20

5:20 When ¹⁶  Jesus ¹⁷  saw their ¹⁸  faith he said, “Friend, ¹⁹  your sins are forgiven.” ²⁰ 

Lukas 7:48

7:48 Then ²¹  Jesus ²²  said to her, “Your sins are forgiven.” ²³ 

Lukas 7:50

7:50 He ²⁴  said to the woman, “Your faith ²⁵  has saved you; ²⁶  go in peace.”

Lukas 9:55

9:55 But Jesus ²⁷  turned and rebuked them, ²⁸ 

Lukas 10:18

10:18 So ²⁹  he said to them, “I saw ³⁰  Satan fall ³¹  like lightning ³²  from heaven.

Lukas 10:28

10:28 Jesus ³³  said to him, “You have answered correctly; ³⁴  do this, and you will live.”

Lukas 12:23

12:23 For there is more to life than food, and more to the body than clothing.

Lukas 12:35

Call to Faithful Stewardship

12:35 “Get dressed for service ³⁵  and keep your lamps burning; ³⁶ 

Lukas 12:44

12:44 I tell you the truth, ³⁷  the master ³⁸  will put him in charge of all his possessions.

Lukas 12:55

12:55 And when you see the south wind ³⁹  blowing, you say, ‘There will be scorching heat,’ and there is.

Lukas 14:30

14:30 They will say, ⁴⁰  ‘This man ⁴¹  began to build and was not able to finish!’ ⁴² 

Lukas 15:11

The Parable of the Compassionate Father

15:11 Then ⁴³  Jesus ⁴⁴  said, “A man had two sons.

Lukas 17:19

17:19 Then ⁴⁵  he said to the man, ⁴⁶  “Get up and go your way. Your faith has made you well.” ⁴⁷ 

Lukas 18:12

18:12 I fast twice ⁴⁸  a week; I give a tenth ⁴⁹  of everything I get.’

Lukas 18:21

18:21 The man ⁵⁰  replied, “I have wholeheartedly obeyed ⁵¹  all these laws ⁵²  since my youth.” ⁵³ 

Lukas 18:42

18:42 Jesus ⁵⁴  said to him, “Receive ⁵⁵  your sight; your faith has healed you.” ⁵⁶ 

Lukas 19:19

19:19 So ⁵⁷  the king ⁵⁸  said to him, ‘And you are to be over five cities.’

Lukas 20:3

20:3 He answered them, ⁵⁹  “I will also ask you a question, and you tell me:

Lukas 20:34

20:34 So ⁶⁰  Jesus said to them, “The people of this age ⁶¹  marry and are given in marriage.

Lukas 21:33

21:33 Heaven and earth will pass away, but my words will never pass away. ⁶² 

Lukas 24:34

24:34 and ⁶³  saying, “The Lord has really risen, and has appeared to Simon!” ⁶⁴ 

[1:1]  ¹ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ² tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ³ tn Or “events.”

[1:1]  ⁴ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[1:50]  ⁵ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ⁶ sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ⁷ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[1:52]  ⁸ tn Or “rulers.”

[1:52]  ⁹ tn Or “those of humble position”

[1:52]  sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).

[1:74]  ¹⁰ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ¹¹ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[2:11]  ¹² sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ¹³ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ¹⁴ tn This is another indication of a royal, messianic connection.

[2:11]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[5:20]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ¹⁸ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ¹⁹ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ²⁰ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:20]  sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[7:48]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ²³ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:50]  ²⁴ tn Here δέ (de) has not been translated.

[7:50]  ²⁵ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ²⁶ 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.

[9:55]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ²⁸ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:55]  sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

[10:18]  ²⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ³⁰ tn This is an imperfect tense verb.

[10:18]  ³¹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ³² tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:28]  ³³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ³⁴ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[12:35]  ³⁵ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

[12:35]  ³⁶ sn Keep your lamps burning means to be ready at all times.

[12:44]  ³⁷ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

[12:44]  ³⁸ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

[12:55]  ³⁹ sn The south wind comes from the desert, and thus brings scorching heat.

[14:30]  ⁴⁰ tn Grk “make fun of him, saying.”

[14:30]  ⁴¹ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

[14:30]  ⁴² sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

[15:11]  ⁴³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:19]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ⁴⁶ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ⁴⁷ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

[18:12]  ⁴⁸ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ⁴⁹ tn Or “I tithe.”

[18:21]  ⁵⁰ tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[18:21]  ⁵¹ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[18:21]  ⁵² tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[18:21]  sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.

[18:21]  ⁵³ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[18:42]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ⁵⁵ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ⁵⁶ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[19:19]  ⁵⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ⁵⁸ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[20:3]  ⁵⁹ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

[20:34]  ⁶⁰ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

[20:34]  ⁶¹ tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

[21:33]  ⁶² sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[24:34]  ⁶³ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

[24:34]  ⁶⁴ sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.