Lukas 1:25

1:25 “This is what ¹  the Lord has done for me at the time ²  when he has been gracious to me, ³  to take away my disgrace ⁴  among people.” ⁵ 

Lukas 1:31

1:31 Listen: ⁶  You will become pregnant ⁷  and give birth to ⁸  a son, and you will name him ⁹  Jesus. ¹⁰ 

Lukas 1:55

1:55 as he promised ¹¹  to our ancestors, ¹²  to Abraham and to his descendants ¹³  forever.”

Lukas 1:72

1:72 He has done this ¹⁴  to show mercy ¹⁵  to our ancestors, ¹⁶ 

and to remember his holy covenant ¹⁷  –

Lukas 6:12

Choosing the Twelve Apostles

6:12 Now ¹⁸  it was during this time that Jesus ¹⁹  went out to the mountain ²⁰  to pray, and he spent all night ²¹  in prayer to God. ²² 

Lukas 6:26

6:26 “Woe to you ²³  when all people ²⁴  speak well of you, for their ancestors ²⁵  did the same things to the false prophets.

Lukas 8:7

8:7 Other seed fell among the thorns, ²⁶  and they grew up with it and choked ²⁷  it.

Lukas 9:25

9:25 For what does it benefit a person ²⁸  if he gains the whole world but loses or forfeits himself?

Lukas 9:30

9:30 Then ²⁹  two men, Moses and Elijah, ³⁰  began talking with him. ³¹ 

Lukas 9:60

9:60 But Jesus ³²  said to him, “Let the dead bury their own dead, ³³  but as for you, go and proclaim the kingdom of God.” ³⁴ 

Lukas 10:12

10:12 I tell you, it will be more bearable on that day for Sodom ³⁵  than for that town! ³⁶ 

Lukas 10:14

10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you!

Lukas 10:29

10:29 But the expert, ³⁷  wanting to justify ³⁸  himself, said to Jesus, “And who is my neighbor?”

Lukas 11:15

11:15 But some of them said, “By the power of Beelzebul, ³⁹  the ruler ⁴⁰  of demons, he casts out demons.”

Lukas 14:4

14:4 But they remained silent. So ⁴¹  Jesus ⁴²  took hold of the man, ⁴³  healed him, and sent him away. ⁴⁴ 

Lukas 14:34

14:34 “Salt ⁴⁵  is good, but if salt loses its flavor, ⁴⁶  how can its flavor be restored?

Lukas 15:1-2

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ⁴⁷  and sinners were coming ⁴⁸  to hear him. 15:2 But ⁴⁹  the Pharisees ⁵⁰  and the experts in the law ⁵¹  were complaining, ⁵²  “This man welcomes ⁵³  sinners and eats with them.”

Lukas 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ⁵⁴  also told this parable to some who were confident that they were righteous and looked down ⁵⁵  on everyone else.

Lukas 19:40

19:40 He answered, ⁵⁶  “I tell you, if they ⁵⁷  keep silent, the very stones ⁵⁸  will cry out!”

Lukas 21:20

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ⁵⁹  surrounded ⁶⁰  by armies, then know that its ⁶¹  desolation ⁶²  has come near.

Lukas 21:28

21:28 But when these things ⁶³  begin to happen, stand up and raise your heads, because your redemption ⁶⁴  is drawing near.”

Lukas 22:40

22:40 When he came to the place, ⁶⁵  he said to them, “Pray that you will not fall into temptation.” ⁶⁶ 

Lukas 22:71

22:71 Then ⁶⁷  they said, “Why do we need further testimony? We have heard it ourselves ⁶⁸  from his own lips!” ⁶⁹ 

Lukas 23:44

23:44 It was now ⁷⁰  about noon, ⁷¹  and darkness came over the whole land until three in the afternoon, ⁷² 

Lukas 24:22

24:22 Furthermore, some women of our group amazed us. ⁷³  They ⁷⁴  were at the tomb early this morning,

[1:25]  ¹ tn Grk “Thus.”

[1:25]  ² tn Grk “in the days.”

[1:25]  ³ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ⁴ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ⁵ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:31]  ⁶ tn Grk “And behold.”

[1:31]  ⁷ tn Grk “you will conceive in your womb.”

[1:31]  ⁸ tn Or “and bear.”

[1:31]  ⁹ tn Grk “you will call his name.”

[1:31]  ¹⁰ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:55]  ¹¹ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ¹² tn Grk “fathers.”

[1:55]  ¹³ tn Grk “his seed” (an idiom for offspring or descendants).

[1:72]  ¹⁴ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ¹⁵ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ¹⁶ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ¹⁷ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[6:12]  ¹⁸ tn Grk “Now it happened that in.” 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.

[6:12]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ²⁰ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[6:12]  ²¹ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ²² tn This is an objective genitive, so prayer “to God.”

[6:26]  ²³ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ²⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ²⁵ tn Or “forefathers”; Grk “fathers.”

[8:7]  ²⁶ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ²⁷ sn That is, crowded out the good plants.

[9:25]  ²⁸ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[9:30]  ²⁹ tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. 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).

[9:30]  ³⁰ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ³¹ tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[9:60]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ³³ 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 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ³⁴ 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.

[10:12]  ³⁵ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ³⁶ tn Or “city.”

[10:29]  ³⁷ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ³⁸ tn Or “vindicate.”

[10:29]  sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

[11:15]  ³⁹ tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ⁴⁰ tn Or “prince.”

[14:4]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ⁴³ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ⁴⁴ tn Or “and let him go.”

[14:34]  ⁴⁵ tn Grk “Now salt…”; here οὖν has not been translated.

[14:34]  sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[14:34]  ⁴⁶ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[15:1]  ⁴⁷ sn See the note on tax collectors in 3:12.

[15:1]  ⁴⁸ tn Grk “were drawing near.”

[15:2]  ⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ⁵⁰ sn See the note on Pharisees in 5:17.

[15:2]  ⁵¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ⁵² tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ⁵³ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[18:9]  ⁵⁴ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ⁵⁵ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[19:40]  ⁵⁶ 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.

[19:40]  ⁵⁷ tn Grk “these.”

[19:40]  ⁵⁸ 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.

[21:20]  ⁵⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ⁶⁰ 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.

[21:20]  ⁶¹ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ⁶² 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 a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

[21:28]  ⁶³ sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.

[21:28]  ⁶⁴ sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).

[22:40]  ⁶⁵ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ⁶⁶ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[22:71]  ⁶⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ⁶⁸ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ⁶⁹ tn Grk “from his own mouth” (an idiom).

[23:44]  ⁷⁰ tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[23:44]  ⁷¹ tn Grk “the sixth hour.”

[23:44]  ⁷² tn Grk “until the ninth hour.”

[24:22]  ⁷³ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ⁷⁴ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.