Lukas 1:66

1:66 All ¹  who heard these things ²  kept them in their hearts, ³  saying, “What then will this child be?” ⁴  For the Lord’s hand ⁵  was indeed with him.

Lukas 4:42

4:42 The next morning ⁶  Jesus ⁷  departed and went to a deserted place. Yet ⁸  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ⁹  Then ¹⁰  Jesus said to Simon, “Do not be afraid; from now on ¹¹  you will be catching people.” ¹² 

Lukas 5:37

5:37 And no one pours new wine into old wineskins. ¹³  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed.

Lukas 6:22-23

6:22 “Blessed are you when people ¹⁴  hate you, and when they exclude you and insult you and reject you as evil ¹⁵  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ¹⁶  your reward is great in heaven. For their ancestors ¹⁷  did the same things to the prophets. ¹⁸ 

Lukas 7:20

7:20 When ¹⁹  the men came to Jesus, ²⁰  they said, “John the Baptist has sent us to you to ask, ²¹  ‘Are you the one who is to come, or should we look for another?’” ²² 

Lukas 8:14

8:14 As for the seed that ²³  fell among thorns, these are the ones who hear, but ²⁴  as they go on their way they are choked ²⁵  by the worries and riches and pleasures of life, ²⁶  and their fruit does not mature. ²⁷ 

Lukas 8:22

Stilling of a Storm

8:22 One ²⁸  day Jesus ²⁹  got into a boat ³⁰  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ³¹  they set out,

Lukas 8:45

8:45 Then ³²  Jesus asked, ³³  “Who was it who touched me?” When they all denied it, Peter ³⁴  said, “Master, the crowds are surrounding you and pressing ³⁵  against you!”

Lukas 9:11

9:11 But when the crowds found out, they followed him. He ³⁶  welcomed them, spoke to them about the kingdom of God, ³⁷  and cured those who needed healing. ³⁸ 

Lukas 9:32

9:32 Now Peter and those with him were quite sleepy, ³⁹  but as they became fully awake, ⁴⁰  they saw his glory and the two men standing with him.

Lukas 9:45

9:45 But they did not understand this statement; its meaning ⁴¹  had been concealed ⁴²  from them, so that they could not grasp it. Yet ⁴³  they were afraid to ask him about this statement.

Lukas 10:2

10:2 He ⁴⁴  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ⁴⁵  to send out ⁴⁶  workers into his harvest.

Lukas 10:30

10:30 Jesus replied, ⁴⁷  “A man was going down ⁴⁸  from Jerusalem ⁴⁹  to Jericho, ⁵⁰  and fell into the hands of robbers, who stripped him, beat ⁵¹  him up, and went off, leaving him half dead. ⁵² 

Lukas 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ⁵³  the outside of the cup and the plate, but inside you are full of greed and wickedness. ⁵⁴ 

Lukas 12:37

12:37 Blessed are those slaves ⁵⁵  whom their master finds alert ⁵⁶  when he returns! I tell you the truth, ⁵⁷  he will dress himself to serve, ⁵⁸  have them take their place at the table, ⁵⁹  and will come ⁶⁰  and wait on them! ⁶¹ 

Lukas 13:4

13:4 Or those eighteen who were killed ⁶²  when the tower in Siloam fell on them, ⁶³  do you think they were worse offenders than all the others who live in Jerusalem? ⁶⁴ 

Lukas 13:17

13:17 When ⁶⁵  he said this all his adversaries were humiliated, ⁶⁶  but ⁶⁷  the entire crowd was rejoicing at all the wonderful things ⁶⁸  he was doing. ⁶⁹ 

Lukas 16:8

16:8 The ⁷⁰  master commended the dishonest ⁷¹  manager because he acted shrewdly. ⁷²  For the people ⁷³  of this world are more shrewd in dealing with their contemporaries ⁷⁴  than the people ⁷⁵  of light.

Lukas 16:15

16:15 But ⁷⁶  Jesus ⁷⁷  said to them, “You are the ones who justify yourselves in men’s eyes, ⁷⁸  but God knows your hearts. For what is highly prized ⁷⁹  among men is utterly detestable ⁸⁰  in God’s sight.

Lukas 16:26

16:26 Besides all this, ⁸¹  a great chasm ⁸²  has been fixed between us, ⁸³  so that those who want to cross over from here to you cannot do so, and no one can cross from there to us.’

Lukas 18:11

18:11 The Pharisee stood and prayed about himself like this: ⁸⁴  ‘God, I thank ⁸⁵  you that I am not like other people: ⁸⁶  extortionists, ⁸⁷  unrighteous people, ⁸⁸  adulterers – or even like this tax collector. ⁸⁹ 

Lukas 20:17

20:17 But Jesus ⁹⁰  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ⁹¹ 

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ⁹²  him, saying, “He saved others. Let him save ⁹³  himself if ⁹⁴  he is the Christ ⁹⁵  of God, his chosen one!”

Lukas 24:19

24:19 He ⁹⁶  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ⁹⁷  who, with his powerful deeds and words, proved to be a prophet ⁹⁸  before God and all the people;

Lukas 24:44

Jesus’ Final Commission

24:44 Then ⁹⁹  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹⁰⁰  in the law of Moses and the prophets and the psalms ¹⁰¹  must be fulfilled.”

[1:66]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ² tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ³ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ⁴ tn Or “what manner of child will this one be?”

[1:66]  ⁵ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[4:42]  ⁶ tn Grk “When it became day.”

[4:42]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁸ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[5:10]  ⁹ tn Or “business associates.”

[5:10]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ¹¹ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ¹² tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[5:37]  ¹³ 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.

[6:22]  ¹⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹⁵ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[6:23]  ¹⁶ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹⁸ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[7:20]  ¹⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ²¹ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ²² tn This question is repeated word for word from v. 19.

[8:14]  ²³ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ²⁵ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ²⁶ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ²⁷ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[8:22]  ²⁸ tn Grk “Now it happened that one.” 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 δέ (de) has not been translated either.

[8:22]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ³⁰ sn A boat that held all the disciples would be of significant size.

[8:22]  ³¹ tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:45]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ³³ tn Grk “said.”

[8:45]  ³⁴ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ³⁵ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[9:11]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ³⁷ 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.

[9:11]  ³⁸ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[9:32]  ³⁹ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ⁴⁰ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[9:45]  ⁴¹ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ⁴² sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ⁴³ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:2]  ⁴⁴ tn Here δέ (de) has not been translated.

[10:2]  ⁴⁵ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ⁴⁶ tn Grk “to thrust out.”

[10:30]  ⁴⁷ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ⁴⁸ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ⁵⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ⁵¹ tn Grk “and beat,” 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.

[10:30]  ⁵² sn That is, in a state between life and death; severely wounded.

[11:39]  ⁵³ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ⁵⁴ tn Or “and evil.”

[12:37]  ⁵⁵ tn See the note on the word “slave” in 7:2.

[12:37]  ⁵⁶ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ⁵⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ⁵⁸ tn See v. 35 (same verb).

[12:37]  ⁵⁹ tn Grk “have them recline 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.

[12:37]  ⁶⁰ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ⁶¹ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[13:4]  ⁶² tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ⁶³ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:17]  ⁶⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ⁶⁶ tn Or “were put to shame.”

[13:17]  ⁶⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ⁶⁸ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ⁶⁹ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[16:8]  ⁷⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁷¹ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁷² sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁷³ tn Grk “sons” (an idiom).

[16:8]  ⁷⁴ tn Grk “with their own generation.”

[16:8]  ⁷⁵ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[16:15]  ⁷⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ⁷⁸ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ⁷⁹ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ⁸⁰ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[16:26]  ⁸¹ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

[16:26]  ⁸² sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

[16:26]  ⁸³ tn Grk “between us and you.”

[18:11]  ⁸⁴ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ⁸⁵ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ⁸⁶ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ⁸⁷ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ⁸⁸ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ⁸⁹ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[20:17]  ⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ⁹¹ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[20:17]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[23:35]  ⁹² tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ⁹³ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁹⁴ tn This is a first class condition in the Greek text.

[23:35]  ⁹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.

[24:19]  ⁹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ⁹⁷ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ⁹⁸ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:44]  ⁹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹⁰⁰ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁰¹ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.