Lukas 1:15

1:15 for he will be great in the sight of ¹  the Lord. He ²  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ³ 

Lukas 3:17

3:17 His winnowing fork ⁴  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁵  but the chaff he will burn up with inextinguishable fire.” ⁶ 

Lukas 4:23

4:23 Jesus ⁷  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ⁸  and say, ‘What we have heard that you did in Capernaum, ⁹  do here in your hometown too.’”

Lukas 4:36

4:36 They ¹⁰  were all amazed and began to say ¹¹  to one another, “What’s happening here? ¹²  For with authority and power ¹³  he commands the unclean spirits, and they come out!”

Lukas 4:42

4:42 The next morning ¹⁴  Jesus ¹⁵  departed and went to a deserted place. Yet ¹⁶  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ¹⁷  he said to himself, “If this man were a prophet, ¹⁸  he would know who and what kind of woman ¹⁹  this is who is touching him, that she is a sinner.”

Lukas 8:37

8:37 Then ²⁰  all the people of the Gerasenes ²¹  and the surrounding region ²²  asked Jesus ²³  to leave them alone, ²⁴  for they were seized with great fear. ²⁵  So ²⁶  he got into the boat and left. ²⁷ 

Lukas 11:1-2

Instructions on Prayer

11:1 Now ²⁸  Jesus ²⁹  was praying in a certain place. When ³⁰  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ³¹  taught ³²  his disciples.” 11:2 So he said to them, “When you pray, ³³  say:

Father, ³⁴  may your name be honored; ³⁵ 

may your kingdom come. ³⁶ 

Lukas 12:18

12:18 Then ³⁷  he said, ‘I ³⁸  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Lukas 12:27

12:27 Consider how the flowers ³⁹  grow; they do not work ⁴⁰  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Lukas 13:19

13:19 It is like a mustard seed ⁴¹  that a man took and sowed ⁴²  in his garden. It ⁴³  grew and became a tree, ⁴⁴  and the wild birds ⁴⁵  nested in its branches.” ⁴⁶ 

Lukas 15:29

15:29 but he answered ⁴⁷  his father, ‘Look! These many years I have worked like a slave ⁴⁸  for you, and I never disobeyed your commands. Yet ⁴⁹  you never gave me even a goat ⁵⁰  so that I could celebrate with my friends!

Lukas 16:25

16:25 But Abraham said, ‘Child, ⁵¹  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ⁵² 

Lukas 18:13

18:13 The tax collector, however, stood ⁵³  far off and would not even look up ⁵⁴  to heaven, but beat his breast and said, ‘God, be merciful ⁵⁵  to me, sinner that I am!’ ⁵⁶ 

Lukas 19:15

19:15 When ⁵⁷  he returned after receiving the kingdom, he summoned ⁵⁸  these slaves to whom he had given the money. He wanted ⁵⁹  to know how much they had earned ⁶⁰  by trading.

Lukas 21:24

21:24 They ⁶¹  will fall by the edge ⁶²  of the sword and be led away as captives ⁶³  among all nations. Jerusalem ⁶⁴  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁶⁵ 

[1:15]  ¹ tn Grk “before.”

[1:15]  ² tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ³ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[3:17]  ⁴ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁵ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁶ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[4:23]  ⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ⁸ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ⁹ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:36]  ¹⁰ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ¹¹ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ¹² tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ¹³ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:42]  ¹⁴ tn Grk “When it became day.”

[4:42]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ¹⁶ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[7:39]  ¹⁷ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ¹⁸ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ¹⁹ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:37]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ²¹ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ²² tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ²⁴ tn Or “to depart from them.”

[8:37]  ²⁵ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ²⁶ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ²⁷ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[11:1]  ²⁸ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ³⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ³¹ sn John refers to John the Baptist.

[11:1]  ³² sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[11:2]  ³³ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ³⁴ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ³⁵ tn Grk “hallowed be your name.”

[11:2]  ³⁶ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[12:18]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ³⁸ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:27]  ³⁹ 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.

[12:27]  ⁴⁰ 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.

[13:19]  ⁴¹ sn The mustard seed was noted for its tiny size.

[13:19]  ⁴² tn Grk “threw.”

[13:19]  ⁴³ tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:19]  ⁴⁴ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ⁴⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:19]  ⁴⁶ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[15:29]  ⁴⁷ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ⁴⁸ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ⁴⁹ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ⁵⁰ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[16:25]  ⁵¹ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ⁵² tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[18:13]  ⁵³ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ⁵⁴ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ⁵⁵ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ⁵⁶ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[19:15]  ⁵⁷ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:15]  ⁵⁸ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ⁵⁹ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ⁶⁰ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[21:24]  ⁶¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁶² tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁶³ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ⁶⁴ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁶⁵ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.