Lukas 1:2

1:2 like the accounts ¹  passed on ²  to us by those who were eyewitnesses and servants of the word ³  from the beginning. ⁴ 

Lukas 1:9

1:9 he was chosen by lot, according to the custom of the priesthood, ⁵  to enter ⁶  the holy place ⁷  of the Lord and burn incense.

Lukas 3:2

3:2 during the high priesthood ⁸  of Annas and Caiaphas, the word ⁹  of God came to John the son of Zechariah in the wilderness. ¹⁰ 

Lukas 4:11

4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ¹¹ 

Lukas 4:26

4:26 Yet ¹²  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ¹³ 

Lukas 6:18

6:18 and those who suffered from ¹⁴  unclean ¹⁵  spirits were cured.

Lukas 7:7

7:7 That is why ¹⁶  I did not presume ¹⁷  to come to you. Instead, say the word, and my servant must be healed. ¹⁸ 

Lukas 8:44

8:44 She ¹⁹  came up behind Jesus ²⁰  and touched the edge ²¹  of his cloak, ²²  and at once the bleeding ²³  stopped.

Lukas 10:9

10:9 Heal ²⁴  the sick in that town ²⁵  and say to them, ‘The kingdom of God ²⁶  has come upon ²⁷  you!’

Lukas 11:6

11:6 because a friend of mine has stopped here while on a journey, ²⁸  and I have nothing to set before ²⁹  him.’

Lukas 11:30

11:30 For just as Jonah became a sign to the people of Nineveh, ³⁰  so the Son of Man will be a sign ³¹  to this generation. ³² 

Lukas 11:38

11:38 The ³³  Pharisee was astonished when he saw that Jesus ³⁴  did not first wash his hands ³⁵  before the meal.

Lukas 13:21

13:21 It is like yeast that a woman took and mixed with ³⁶  three measures ³⁷  of flour until all the dough had risen.” ³⁸ 

Lukas 13:33

13:33 Nevertheless I must ³⁹  go on my way today and tomorrow and the next day, because it is impossible ⁴⁰  that a prophet should be killed ⁴¹  outside Jerusalem.’ ⁴² 

Lukas 16:6

16:6 The man ⁴³  replied, ‘A hundred measures ⁴⁴  of olive oil.’ The manager ⁴⁵  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ⁴⁶ 

Lukas 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ⁴⁷  by her unending pleas.’” ⁴⁸ 

Lukas 18:17

18:17 I tell you the truth, ⁴⁹  whoever does not receive ⁵⁰  the kingdom of God like a child ⁵¹  will never ⁵²  enter it.”

Lukas 20:35

20:35 But those who are regarded as worthy to share in ⁵³  that age and in the resurrection from the dead neither marry nor are given in marriage. ⁵⁴ 

Lukas 20:38

20:38 Now he is not God of the dead, but of the living, ⁵⁵  for all live before him.” ⁵⁶ 

Lukas 21:38

21:38 And all the people ⁵⁷  came to him early in the morning to listen to him in the temple courts. ⁵⁸ 

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁵⁹  wrong.”

Lukas 23:51

23:51 (He ⁶⁰  had not consented ⁶¹  to their plan and action.) He ⁶²  was from the Judean town ⁶³  of Arimathea, and was looking forward to ⁶⁴  the kingdom of God. ⁶⁵ 

Lukas 24:7

24:7 that ⁶⁶  the Son of Man must be delivered ⁶⁷  into the hands of sinful men, ⁶⁸  and be crucified, ⁶⁹  and on the third day rise again.” ⁷⁰ 

[1:2]  ¹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ² tn Or “delivered.”

[1:2]  ³ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁴ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:9]  ⁵ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ⁶ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ⁷ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[3:2]  ⁸ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ⁹ tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ¹⁰ tn Or “desert.”

[4:11]  ¹¹ sn A quotation from Ps 91:12.

[4:26]  ¹² tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ¹³ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:26]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:18]  ¹⁴ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ¹⁵ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[7:7]  ¹⁶ tn Or “roof; therefore.”

[7:7]  ¹⁷ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ¹⁸ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[8:44]  ¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ²¹ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ²² tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ²³ tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[10:9]  ²⁴ tn 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.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ²⁵ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ²⁶ 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.

[10:9]  ²⁷ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[11:6]  ²⁸ tn Grk “has come to me from the road.”

[11:6]  ²⁹ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[11:30]  ³⁰ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ³¹ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ³² tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[11:38]  ³³ tn Here δέ (de) has not been translated.

[11:38]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ³⁵ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:38]  sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

[13:21]  ³⁶ tn Grk “hid in.”

[13:21]  ³⁷ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ³⁸ tn Grk “it was all leavened.”

[13:21]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[13:33]  ³⁹ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ⁴⁰ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ⁴¹ tn Or “should perish away from.”

[13:33]  ⁴² sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:33]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:6]  ⁴³ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ⁴⁴ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ⁴⁵ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ⁴⁶ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[18:5]  ⁴⁷ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ⁴⁸ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:17]  ⁴⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ⁵⁰ sn On receive see John 1:12.

[18:17]  ⁵¹ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ⁵² tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[20:35]  ⁵³ tn Grk “to attain to.”

[20:35]  ⁵⁴ sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.

[20:38]  ⁵⁵ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[20:38]  ⁵⁶ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[21:38]  ⁵⁷ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ⁵⁸ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[21:38]  tn Grk “in the temple.”

[23:41]  ⁵⁹ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:51]  ⁶⁰ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁶¹ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

[23:51]  ⁶² tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁶³ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ⁶⁴ tn Or “waiting for.”

[23:51]  ⁶⁵ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.

[24:7]  ⁶⁶ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ⁶⁷ tn See Luke 9:22, 44; 13:33.

[24:7]  ⁶⁸ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ⁶⁹ sn See the note on crucify in 23:21.

[24:7]  ⁷⁰ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.