Lukas 1:10

1:10 Now ¹  the whole crowd ²  of people were praying outside at the hour of the incense offering. ³ 

Lukas 1:24

1:24 After some time ⁴  his wife Elizabeth became pregnant, ⁵  and for five months she kept herself in seclusion. ⁶  She said, ⁷ 

Lukas 1:34

1:34 Mary ⁸  said to the angel, “How will this be, since I have not had sexual relations with ⁹  a man?”

Lukas 1:39

Mary and Elizabeth

1:39 In those days ¹⁰  Mary got up and went hurriedly into the hill country, to a town of Judah, ¹¹ 

Lukas 1:56-57

1:56 So ¹²  Mary stayed with Elizabeth ¹³  about three months ¹⁴  and then returned to her home.

The Birth of John

1:57 Now the time came ¹⁵  for Elizabeth to have her baby, ¹⁶  and she gave birth to a son.

Lukas 1:64

1:64 Immediately ¹⁷  Zechariah’s ¹⁸  mouth was opened and his tongue ¹⁹  released, ²⁰  and he spoke, blessing God.

Lukas 1:71-72

1:71 that we should be saved ²¹  from our enemies, ²² 

and from the hand of all who hate us.

1:72 He has done this ²³  to show mercy ²⁴  to our ancestors, ²⁵ 

and to remember his holy covenant ²⁶  –

Lukas 2:3

2:3 Everyone ²⁷  went to his own town ²⁸  to be registered.

Lukas 2:6

2:6 While ²⁹  they were there, the time came for her to deliver her child. ³⁰ 

Lukas 2:19

2:19 But Mary treasured up all these words, pondering in her heart what they might mean. ³¹ 

Lukas 2:28

2:28 Simeon ³²  took him in his arms and blessed God, saying, ³³ 

Lukas 3:18

3:18 And in this way, ³⁴  with many other exhortations, John ³⁵  proclaimed good news to the people.

Lukas 4:37

4:37 So ³⁶  the news ³⁷  about him spread into all areas of the region. ³⁸ 

Lukas 5:6

5:6 When ³⁹  they had done this, they caught so many fish that their nets started to tear. ⁴⁰ 

Lukas 7:17

7:17 This ⁴¹  report ⁴²  about Jesus ⁴³  circulated ⁴⁴  throughout ⁴⁵  Judea and all the surrounding country.

Lukas 9:40

9:40 I ⁴⁶  begged ⁴⁷  your disciples to cast it out, but ⁴⁸  they could not do so.” ⁴⁹ 

Lukas 10:41

10:41 But the Lord ⁵⁰  answered her, ⁵¹  “Martha, Martha, ⁵²  you are worried and troubled ⁵³  about many things,

Lukas 11:25

11:25 When it returns, ⁵⁴  it finds the house ⁵⁵  swept clean and put in order. ⁵⁶ 

Lukas 12:12

12:12 for the Holy Spirit will teach you at that moment ⁵⁷  what you must say.” ⁵⁸ 

Lukas 12:57

Clear the Debts

12:57 “And ⁵⁹  why don’t you judge for yourselves what is right?

Lukas 13:9

13:9 Then if ⁶⁰  it bears fruit next year, ⁶¹  very well, ⁶²  but if ⁶³  not, you can cut it down.’”

Lukas 13:13

13:13 Then ⁶⁴  he placed his hands on her, and immediately ⁶⁵  she straightened up and praised God.

Lukas 14:32

14:32 If he cannot succeed, ⁶⁶  he will send a representative ⁶⁷  while the other is still a long way off and ask for terms of peace. ⁶⁸ 

Lukas 15:5

15:5 Then ⁶⁹  when he has found it, he places it on his shoulders, rejoicing.

Lukas 15:11

The Parable of the Compassionate Father

15:11 Then ⁷⁰  Jesus ⁷¹  said, “A man had two sons.

Lukas 15:23

15:23 Bring ⁷²  the fattened calf ⁷³  and kill it! Let us eat ⁷⁴  and celebrate,

Lukas 17:28

17:28 Likewise, just as it was ⁷⁵  in the days of Lot, people ⁷⁶  were eating, drinking, buying, selling, planting, building;

Lukas 17:35

17:35 There will be two women grinding grain together; ⁷⁷  one will be taken and the other left.”

Lukas 18:12

18:12 I fast twice ⁷⁸  a week; I give a tenth ⁷⁹  of everything I get.’

Lukas 18:23

18:23 But when the man ⁸⁰  heard this he became very sad, ⁸¹  for he was extremely wealthy.

Lukas 20:34

20:34 So ⁸²  Jesus said to them, “The people of this age ⁸³  marry and are given in marriage.

Lukas 20:45

Jesus Warns the Disciples against Pride

20:45 As ⁸⁴  all the people were listening, Jesus ⁸⁵  said to his disciples,

Lukas 22:24

22:24 A dispute also started ⁸⁶  among them over which of them was to be regarded as the greatest. ⁸⁷ 

Lukas 22:65

22:65 They also said many other things against him, reviling ⁸⁸  him.

Lukas 23:6

Jesus Brought Before Herod

23:6 Now when Pilate heard this, he asked whether the man was a Galilean.

Lukas 23:9

23:9 So ⁸⁹  Herod ⁹⁰  questioned him at considerable length; Jesus ⁹¹  gave him no answer.

Lukas 24:11

24:11 But these words seemed like pure nonsense ⁹²  to them, and they did not believe them.

Lukas 24:16

24:16 (but their eyes were kept ⁹³  from recognizing ⁹⁴  him). ⁹⁵ 

Lukas 24:31

24:31 At this point ⁹⁶  their eyes were opened and they recognized ⁹⁷  him. ⁹⁸  Then ⁹⁹  he vanished out of their sight.

Lukas 24:45

24:45 Then he opened their minds so they could understand the scriptures, ¹⁰⁰ 

[1:10]  ¹ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ² tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ³ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:24]  ⁴ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ⁵ tn Or “Elizabeth conceived.”

[1:24]  ⁶ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ⁷ tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

[1:34]  ⁸ tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:34]  ⁹ tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

[1:39]  ¹⁰ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

[1:39]  ¹¹ sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

[1:56]  ¹² tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ¹³ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ¹⁴ sn As is typical with Luke the timing is approximate (about three months), not specific.

[1:57]  ¹⁵ tn Grk “the time was fulfilled.”

[1:57]  ¹⁶ tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

[1:64]  ¹⁷ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:64]  ¹⁸ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

[1:64]  ¹⁹ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

[1:64]  ²⁰ tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

[1:71]  ²¹ tn Grk “from long ago, salvation.”

[1:71]  ²² sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:72]  ²³ 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]  ²⁴ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ²⁵ 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]  ²⁶ 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).

[2:3]  ²⁷ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ²⁸ tn Or “hometown” (so CEV).

[2:6]  ²⁹ 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 not been translated because of differences between Greek and English style.

[2:6]  ³⁰ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

[2:19]  ³¹ tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

[2:28]  ³² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ³³ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[3:18]  ³⁴ tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.

[3:18]  ³⁵ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[4:37]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  ³⁷ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  ³⁸ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[5:6]  ³⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ⁴⁰ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[7:17]  ⁴¹ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ⁴² sn See Luke 4:14 for a similar report.

[7:17]  ⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ⁴⁴ tn Grk “went out.”

[7:17]  ⁴⁵ tn Grk “through the whole of.”

[9:40]  ⁴⁶ tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.

[9:40]  ⁴⁷ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

[9:40]  ⁴⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:40]  ⁴⁹ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[10:41]  ⁵⁰ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ⁵¹ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ⁵² sn The double vocative Martha, Martha communicates emotion.

[10:41]  ⁵³ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[11:25]  ⁵⁴ tn Grk “comes.”

[11:25]  ⁵⁵ tn The words “the house” are not in Greek but are implied.

[11:25]  ⁵⁶ sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[12:12]  ⁵⁷ tn Grk “in that very hour” (an idiom).

[12:12]  ⁵⁸ tn Grk “what it is necessary to say.”

[12:57]  ⁵⁹ tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

[13:9]  ⁶⁰ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:9]  ⁶¹ tn Grk “the coming [season].”

[13:9]  ⁶² tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ⁶³ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[13:13]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ⁶⁵ sn The healing took place immediately.

[14:32]  ⁶⁶ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ⁶⁷ tn Grk “a messenger.”

[14:32]  ⁶⁸ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[15:5]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ⁷⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ⁷¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:23]  ⁷² tn Grk “And bring.” 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.

[15:23]  ⁷³ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ⁷⁴ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[17:28]  ⁷⁵ tn Or “as it happened.”

[17:28]  ⁷⁶ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:35]  ⁷⁷ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[18:12]  ⁷⁸ 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]  ⁷⁹ tn Or “I tithe.”

[18:23]  ⁸⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ⁸¹ tn Or “very distressed” (L&N 25.277).

[20:34]  ⁸² 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]  ⁸³ 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.

[20:45]  ⁸⁴ tn Here δέ (de) has not been translated.

[20:45]  ⁸⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:24]  ⁸⁶ tn Or “happened.”

[22:24]  ⁸⁷ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:65]  ⁸⁸ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[23:9]  ⁸⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.

[23:9]  ⁹⁰ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ⁹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:11]  ⁹² sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.

[24:16]  ⁹³ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ⁹⁴ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ⁹⁵ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:31]  ⁹⁶ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ⁹⁷ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ⁹⁸ tn This pronoun is somewhat emphatic.

[24:31]  ⁹⁹ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:45]  ¹⁰⁰ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.