Lukas 1:14

1:14 Joy and gladness will come ¹  to you, and many will rejoice at ²  his birth, ³ 

Lukas 1:25

1:25 “This is what ⁴  the Lord has done for me at the time ⁵  when he has been gracious to me, ⁶  to take away my disgrace ⁷  among people.” ⁸ 

Lukas 1:68

1:68 “Blessed ⁹  be the Lord God of Israel,

because he has come to help ¹⁰  and has redeemed ¹¹  his people.

Lukas 6:2

6:2 But some of the Pharisees ¹²  said, “Why are you ¹³  doing what is against the law ¹⁴  on the Sabbath?”

Lukas 6:32-33

6:32 “If ¹⁵  you love those who love you, what credit is that to you? For even sinners ¹⁶  love those who love them. ¹⁷  6:33 And ¹⁸  if you do good to those who do good to you, what credit is that to you? Even ¹⁹  sinners ²⁰  do the same.

Lukas 6:41

6:41 Why ²¹  do you see the speck ²²  in your brother’s eye, but fail to see ²³  the beam of wood ²⁴  in your own?

Lukas 9:38

9:38 Then ²⁵  a man from the crowd cried out, ²⁶  “Teacher, I beg you to look at ²⁷  my son – he is my only child!

Lukas 9:47

9:47 But when Jesus discerned their innermost thoughts, ²⁸  he took a child, had him stand by ²⁹  his side,

Lukas 11:44

11:44 Woe to you! ³⁰  You are like unmarked graves, and people ³¹  walk over them without realizing it!” ³² 

Lukas 12:17

12:17 so ³³  he thought to himself, ³⁴  ‘What should I do, for I have nowhere to store my crops?’ ³⁵ 

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ³⁶  to give you the kingdom.

Lukas 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ³⁷ 

Lukas 14:24

14:24 For I tell you, not one of those individuals ³⁸  who were invited ³⁹  will taste my banquet!’” ⁴⁰ 

Lukas 14:29

14:29 Otherwise, ⁴¹  when he has laid ⁴²  a foundation and is not able to finish the tower, ⁴³  all who see it ⁴⁴  will begin to make fun of ⁴⁵  him.

Lukas 15:2

15:2 But ⁴⁶  the Pharisees ⁴⁷  and the experts in the law ⁴⁸  were complaining, ⁴⁹  “This man welcomes ⁵⁰  sinners and eats with them.”

Lukas 18:24-25

18:24 When Jesus noticed this, ⁵¹  he said, “How hard ⁵²  it is for the rich to enter the kingdom of God! ⁵³  18:25 In fact, it is easier for a camel to go through the eye of a needle ⁵⁴  than for a rich person to enter the kingdom of God.”

Lukas 18:32

18:32 For he will be handed over ⁵⁵  to the Gentiles; he will be mocked, ⁵⁶  mistreated, ⁵⁷  and spat on. ⁵⁸ 

Lukas 19:33

19:33 As ⁵⁹  they were untying the colt, its owners asked them, ⁶⁰  “Why are you untying that colt?”

Lukas 19:43

19:43 For the days will come upon you when your enemies will build ⁶¹  an embankment ⁶²  against you and surround you and close in on you from every side.

Lukas 22:18

22:18 For I tell you that from now on I will not drink of the fruit ⁶³  of the vine until the kingdom of God comes.” ⁶⁴ 

Lukas 22:22

22:22 For the Son of Man is to go just as it has been determined, ⁶⁵  but woe to that man by whom he is betrayed!”

Lukas 22:46

22:46 So ⁶⁶  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ⁶⁷ 

[1:14]  ¹ tn Grk “This will be joy and gladness.”

[1:14]  ² tn Or “because of.”

[1:14]  ³ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

[1:25]  ⁴ tn Grk “Thus.”

[1:25]  ⁵ tn Grk “in the days.”

[1:25]  ⁶ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ⁷ 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]  ⁸ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:68]  ⁹ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ¹⁰ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ¹¹ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:68]  sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

[6:2]  ¹² sn See the note on Pharisees in 5:17.

[6:2]  ¹³ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ¹⁴ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[6:32]  ¹⁵ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a first class condition, but the next two conditional clauses are third class conditions, so that stylistic variation is probably at work.

[6:32]  ¹⁶ sn Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.

[6:32]  ¹⁷ sn Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30.

[6:33]  ¹⁸ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ¹⁹ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ²⁰ sn See the note on the word sinners in v. 32.

[6:41]  ²¹ tn Here δέ (de) has not been translated.

[6:41]  ²² sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ²³ tn Or “do not notice.”

[6:41]  ²⁴ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[9:38]  ²⁵ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).

[9:38]  ²⁶ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ²⁷ tn This verb means “to have regard for”; see Luke 1:48.

[9:47]  ²⁸ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ²⁹ tn On this use of παρά (para), see BDF §239.1.1.

[11:44]  ³⁰ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ³¹ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ³² sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[12:17]  ³³ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ³⁴ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ³⁵ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[12:32]  ³⁶ tn Or perhaps, “your Father chooses.”

[12:51]  ³⁷ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[14:24]  ³⁸ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ³⁹ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ⁴⁰ tn Or “dinner.”

[14:29]  ⁴¹ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ⁴² tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ⁴³ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁴⁴ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁴⁵ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[15:2]  ⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ⁴⁷ sn See the note on Pharisees in 5:17.

[15:2]  ⁴⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ⁴⁹ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

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

[18:24]  ⁵¹ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ⁵² sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ⁵³ 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.

[18:25]  ⁵⁴ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[18:32]  ⁵⁵ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ⁵⁶ sn See Luke 22:63; 23:11, 36.

[18:32]  ⁵⁷ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ⁵⁸ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[19:33]  ⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ⁶⁰ tn Grk “said to them.”

[19:43]  ⁶¹ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁶² sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[22:18]  ⁶³ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[22:18]  ⁶⁴ sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.

[22:22]  ⁶⁵ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[22:46]  ⁶⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁶⁷ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).