Lukas 1:3

1:3 So ¹  it seemed good to me as well, ²  because I have followed ³  all things carefully from the beginning, to write an orderly account ⁴  for you, most excellent Theophilus,

Lukas 2:46

2:46 After ⁵  three days ⁶  they found him in the temple courts, ⁷  sitting among the teachers, ⁸  listening to them and asking them questions.

Lukas 4:5

4:5 Then ⁹  the devil ¹⁰  led him up ¹¹  to a high place ¹²  and showed him in a flash all the kingdoms of the world.

Lukas 4:20

4:20 Then ¹³  he rolled up ¹⁴  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ¹⁵  him.

Lukas 4:35

4:35 But ¹⁶  Jesus rebuked him: ¹⁷  “Silence! Come out of him!” ¹⁸  Then, after the demon threw the man ¹⁹  down in their midst, he came out of him without hurting him. ²⁰ 

Lukas 5:27

The Call of Levi; Eating with Sinners

5:27 After ²¹  this, Jesus ²²  went out and saw a tax collector ²³  named Levi ²⁴  sitting at the tax booth. ²⁵  “Follow me,” ²⁶  he said to him.

Lukas 5:37

5:37 And no one pours new wine into old wineskins. ²⁷  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed.

Lukas 6:8

6:8 But ²⁸  he knew ²⁹  their thoughts, ³⁰  and said to the man who had the withered hand, “Get up and stand here.” ³¹  So ³²  he rose and stood there.

Lukas 6:10

6:10 After ³³  looking around ³⁴  at them all, he said to the man, ³⁵  “Stretch out your hand.” The man ³⁶  did so, and his hand was restored. ³⁷ 

Lukas 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ³⁸  asked Jesus ³⁹  to have dinner with him, so ⁴⁰  he went into the Pharisee’s house and took his place at the table. ⁴¹ 

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ⁴²  afterward ⁴³  he went on through towns ⁴⁴  and villages, preaching and proclaiming the good news ⁴⁵  of the kingdom of God. ⁴⁶  The ⁴⁷  twelve were with him,

Lukas 8:12

8:12 Those along the path are the ones who have heard; then the devil ⁴⁸  comes and takes away the word ⁴⁹  from their hearts, so that they may not believe ⁵⁰  and be saved.

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁵¹  the word, cling to it ⁵²  with an honest and good ⁵³  heart, and bear fruit with steadfast endurance. ⁵⁴ 

Lukas 8:51

8:51 Now when he came to the house, Jesus ⁵⁵  did not let anyone go in with him except Peter, John, ⁵⁶  and James, and the child’s father and mother.

Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ⁵⁷  Jesus ⁵⁸  called ⁵⁹  the twelve ⁶⁰  together, he gave them power and authority over all demons and to cure ⁶¹  diseases,

Lukas 9:32

9:32 Now Peter and those with him were quite sleepy, ⁶²  but as they became fully awake, ⁶³  they saw his glory and the two men standing with him.

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ⁶⁴  the Lord appointed seventy-two ⁶⁵  others and sent them on ahead of him two by two into every town ⁶⁶  and place where he himself was about to go.

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ⁶⁷  the key to knowledge! You did not go in yourselves, and you hindered ⁶⁸  those who were going in.”

Lukas 13:17

13:17 When ⁶⁹  he said this all his adversaries were humiliated, ⁷⁰  but ⁷¹  the entire crowd was rejoicing at all the wonderful things ⁷²  he was doing. ⁷³ 

Lukas 16:21

16:21 who longed to eat ⁷⁴  what fell from the rich man’s table. In addition, the dogs ⁷⁵  came and licked ⁷⁶  his sores.

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ⁷⁷  said to his disciples, “Stumbling blocks are sure to come, but woe ⁷⁸  to the one through whom they come!

Lukas 17:14

17:14 When ⁷⁹  he saw them he said, “Go ⁸⁰  and show yourselves to the priests.” ⁸¹  And ⁸²  as they went along, they were cleansed.

Lukas 18:4

18:4 For ⁸³  a while he refused, but later on ⁸⁴  he said to himself, ‘Though I neither fear God nor have regard for people, ⁸⁵ 

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ⁸⁶  and said to him, “Zacchaeus, come down quickly, ⁸⁷  because I must ⁸⁸  stay at your house today.” ⁸⁹ 

Lukas 21:9

21:9 And when you hear of wars and rebellions, ⁹⁰  do not be afraid. ⁹¹  For these things must happen first, but the end will not come at once.” ⁹² 

Lukas 21:27

21:27 Then ⁹³  they will see the Son of Man arriving in a cloud ⁹⁴  with power and great glory.

Lukas 22:58-59

22:58 Then ⁹⁵  a little later someone else ⁹⁶  saw him and said, “You are one of them too.” But Peter said, “Man, ⁹⁷  I am not!” 22:59 And after about an hour still another insisted, ⁹⁸  “Certainly this man was with him, because he too is a Galilean.” ⁹⁹ 

Lukas 23:7

23:7 When ¹⁰⁰  he learned that he was from Herod’s jurisdiction, ¹⁰¹  he sent him over to Herod, ¹⁰²  who also happened to be in Jerusalem ¹⁰³  at that time.

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ¹⁰⁴  dressing him in elegant clothes, ¹⁰⁵  Herod ¹⁰⁶  sent him back to Pilate.

Lukas 24:30

24:30 When ¹⁰⁷  he had taken his place at the table ¹⁰⁸  with them, he took the bread, blessed and broke it, ¹⁰⁹  and gave it to them.

[1:3]  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.

[1:3]  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.

[1:3]  ³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  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.

[2:46]  ⁵ tn Grk “And it happened that after.” 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 not been translated because of differences between Greek and English style.

[2:46]  ⁶ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ⁷ tn Grk “the temple.”

[2:46]  ⁸ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[4:5]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ¹⁰ tn Grk “he.”

[4:5]  ¹¹ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ¹² tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:20]  ¹³ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ¹⁴ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ¹⁵ tn Or “gazing at,” “staring at.”

[4:35]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ¹⁷ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ¹⁸ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ¹⁹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ²⁰ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[5:27]  ²¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ²² tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ²³ sn See the note on tax collectors in 3:12.

[5:27]  ²⁴ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ²⁵ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[5:27]  ²⁶ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:37]  ²⁷ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[6:8]  ²⁸ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ²⁹ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ³⁰ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ³¹ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ³² tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:10]  ³³ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ³⁴ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ³⁵ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ³⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ³⁷ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[7:36]  ³⁸ sn See the note on Pharisees in 5:17.

[7:36]  ³⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ⁴¹ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[8:1]  ⁴² tn Grk “And it happened that some time.” 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.

[8:1]  ⁴³ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ⁴⁴ tn Or “cities.”

[8:1]  ⁴⁵ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ⁴⁶ 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.

[8:1]  ⁴⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:12]  ⁴⁸ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ⁴⁹ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ⁵⁰ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:15]  ⁵¹ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁵² sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ⁵³ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ⁵⁴ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[8:51]  ⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁵⁶ tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:1]  ⁵⁷ tn Here δέ (de) has not been translated.

[9:1]  ⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ⁵⁹ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ⁶⁰ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ⁶¹ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:32]  ⁶² tn Grk “weighed down with sleep” (an idiom).

[9:32]  ⁶³ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[10:1]  ⁶⁴ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁶⁵ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁶⁶ tn Or “city.”

[11:52]  ⁶⁷ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ⁶⁸ tn Or “you tried to prevent.”

[13:17]  ⁶⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ⁷⁰ tn Or “were put to shame.”

[13:17]  ⁷¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ⁷² sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ⁷³ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[16:21]  ⁷⁴ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ⁷⁵ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ⁷⁶ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[17:1]  ⁷⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ⁷⁸ sn See Luke 6:24-26.

[17:14]  ⁷⁹ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁸⁰ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ⁸¹ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁸² tn Grk “And it happened that as.” 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.

[18:4]  ⁸³ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ⁸⁴ tn Grk “after these things.”

[18:4]  ⁸⁵ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[19:5]  ⁸⁶ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ⁸⁷ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ⁸⁸ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ⁸⁹ sn On today here and in v. 9, see the note on today in 2:11.

[21:9]  ⁹⁰ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ⁹¹ 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).

[21:9]  ⁹² 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.

[21:27]  ⁹³ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ⁹⁴ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[22:58]  ⁹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ⁹⁶ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ⁹⁷ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:59]  ⁹⁸ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ⁹⁹ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[23:7]  ¹⁰⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ¹⁰¹ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ¹⁰² sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ¹⁰³ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹⁰⁴ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ¹⁰⁵ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ¹⁰⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[24:30]  ¹⁰⁷ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ¹⁰⁸ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ¹⁰⁹ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.