Lukas 1:20

1:20 And now, ¹  because you did not believe my words, which will be fulfilled in their time, ²  you will be silent, unable to speak, ³  until the day these things take place.”

Lukas 1:22

1:22 When ⁴  he came out, he was not able to speak to them. They ⁵  realized that he had seen a vision ⁶  in the holy place, ⁷  because ⁸  he was making signs to them and remained unable to speak. ⁹ 

Lukas 2:36

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, ¹⁰  having been married to her husband for seven years until his death.

Lukas 7:12

7:12 As he approached the town gate, a man ¹¹  who had died was being carried out, ¹²  the only son of his mother (who ¹³  was a widow ¹⁴ ), and a large crowd from the town ¹⁵  was with her.

Lukas 7:19-20

7:19 and sent them to Jesus ¹⁶  to ask, ¹⁷  “Are you the one who is to come, ¹⁸  or should we look for another?” 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 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ²³ 

‘We played the flute for you, yet you did not dance; ²⁴ 

we wailed in mourning, ²⁵  yet you did not weep.’

Lukas 7:37

7:37 Then ²⁶  when a woman of that town, who was a sinner, learned that Jesus ²⁷  was dining ²⁸  at the Pharisee’s house, she brought an alabaster jar ²⁹  of perfumed oil. ³⁰ 

Lukas 8:8

8:8 But ³¹  other seed fell on good soil and grew, ³²  and it produced a hundred times as much grain.” ³³  As he said this, ³⁴  he called out, “The one who has ears to hear had better listen!” ³⁵ 

Lukas 8:24

8:24 They ³⁶  came ³⁷  and woke him, saying, “Master, Master, ³⁸  we are about to die!” So ³⁹  he got up and rebuked ⁴⁰  the wind and the raging waves; ⁴¹  they died down, and it was calm.

Lukas 8:35

8:35 So ⁴²  the people went out to see what had happened, and they came to Jesus. They ⁴³  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Lukas 9:36

9:36 After ⁴⁴  the voice had spoken, Jesus was found alone. So ⁴⁵  they kept silent and told no one ⁴⁶  at that time ⁴⁷  anything of what they had seen.

Lukas 10:34

10:34 He ⁴⁸  went up to him ⁴⁹  and bandaged his wounds, pouring oil ⁵⁰  and wine on them. Then ⁵¹  he put him on ⁵²  his own animal, ⁵³  brought him to an inn, and took care of him.

Lukas 10:40

10:40 But Martha was distracted ⁵⁴  with all the preparations she had to make, ⁵⁵  so ⁵⁶  she came up to him and said, “Lord, don’t you care ⁵⁷  that my sister has left me to do all the work ⁵⁸  alone? Tell ⁵⁹  her to help me.”

Lukas 11:13

11:13 If you then, although you are ⁶⁰  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ⁶¹  to those who ask him!”

Lukas 11:27

11:27 As ⁶²  he said these things, a woman in the crowd spoke out ⁶³  to him, “Blessed is the womb ⁶⁴  that bore you and the breasts at which you nursed!” ⁶⁵ 

Lukas 12:37

12:37 Blessed are those slaves ⁶⁶  whom their master finds alert ⁶⁷  when he returns! I tell you the truth, ⁶⁸  he will dress himself to serve, ⁶⁹  have them take their place at the table, ⁷⁰  and will come ⁷¹  and wait on them! ⁷² 

Lukas 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ⁷³  and assign him a place with the unfaithful. ⁷⁴ 

Lukas 13:7

13:7 So ⁷⁵  he said to the worker who tended the vineyard, ‘For ⁷⁶  three years ⁷⁷  now, I have come looking for fruit on this fig tree, and each time I inspect it ⁷⁸  I find none. Cut ⁷⁹  it down! Why ⁸⁰  should it continue to deplete ⁸¹  the soil?’

Lukas 13:32

13:32 But ⁸²  he said to them, “Go ⁸³  and tell that fox, ⁸⁴  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ⁸⁵  I will complete my work. ⁸⁶ 

Lukas 15:13

15:13 After ⁸⁷  a few days, ⁸⁸  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ⁸⁹  his wealth ⁹⁰  with a wild lifestyle.

Lukas 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ⁹¹  we have only done what was our duty.’” ⁹² 

Lukas 22:36

22:36 He said to them, “But now, the one who ⁹³  has a money bag must take it, and likewise a traveler’s bag ⁹⁴  too. And the one who has no sword must sell his cloak and buy one.

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ⁹⁵  the people. When I examined him before you, I ⁹⁶  did not find this man guilty ⁹⁷  of anything you accused him of doing.

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ⁹⁸  “Are you the only visitor to Jerusalem who doesn’t know ⁹⁹  the things that have happened there ¹⁰⁰  in these days?”

[1:20]  ¹ tn Grk “behold.”

[1:20]  ² sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[1:22]  ⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ⁵ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ⁶ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁷ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁸ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁹ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[2:36]  ¹⁰ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[7:12]  ¹¹ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ¹² tn That is, carried out for burial. This was a funeral procession.

[7:12]  ¹³ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ¹⁴ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ¹⁵ tn Or “city.”

[7:19]  ¹⁶ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹⁷ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹⁸ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[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.

[7:32]  ²³ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ²⁴ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ²⁵ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:37]  ²⁶ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[7:37]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ²⁸ tn Grk “was reclining at table.”

[7:37]  ²⁹ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ³⁰ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[8:8]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ³² tn Grk “when it grew, after it grew.”

[8:8]  ³³ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ³⁴ tn Grk “said these things.”

[8:8]  ³⁵ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[8:24]  ³⁶ tn Here δέ (de) has not been translated.

[8:24]  ³⁷ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ³⁸ tn The double vocative shows great emotion.

[8:24]  ³⁹ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ⁴⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ⁴¹ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

[8:35]  ⁴² tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ⁴³ tn Grk “Jesus, and they.” 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.

[9:36]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ⁴⁵ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ⁴⁶ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ⁴⁷ tn Grk “in those days.”

[10:34]  ⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ⁴⁹ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁵⁰ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ⁵¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ⁵² tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ⁵³ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:40]  ⁵⁴ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ⁵⁵ tn Grk “with much serving.”

[10:40]  ⁵⁶ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ⁵⁷ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ⁵⁸ tn Grk “has left me to serve alone.”

[10:40]  ⁵⁹ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:13]  ⁶⁰ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ⁶¹ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[11:27]  ⁶² 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. Here δέ (de) has not been translated.

[11:27]  ⁶³ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ⁶⁴ tn For this term see L&N 8.69.

[11:27]  ⁶⁵ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[12:37]  ⁶⁶ tn See the note on the word “slave” in 7:2.

[12:37]  ⁶⁷ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ⁶⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ⁶⁹ tn See v. 35 (same verb).

[12:37]  ⁷⁰ 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]  ⁷¹ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ⁷² 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.

[12:46]  ⁷³ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ⁷⁴ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[13:7]  ⁷⁵ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ⁷⁶ tn Grk “Behold, for.”

[13:7]  ⁷⁷ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ⁷⁸ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ⁷⁹ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ⁸⁰ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ⁸¹ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:32]  ⁸² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ⁸³ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ⁸⁴ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ⁸⁵ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ⁸⁶ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[15:13]  ⁸⁷ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ⁸⁸ tn Grk “after not many days.”

[15:13]  ⁸⁹ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ⁹⁰ tn Or “estate” (the same word has been translated “estate” in v. 12).

[17:10]  ⁹¹ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ⁹² tn Or “we have only done what we were supposed to do.”

[22:36]  ⁹³ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ⁹⁴ tn Or possibly “beggar’s bag” (L&N 6.145).

[23:14]  ⁹⁵ tn This term also appears in v. 2.

[23:14]  ⁹⁶ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁹⁷ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:18]  ⁹⁸ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ⁹⁹ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ¹⁰⁰ tn Grk “in it” (referring to the city of Jerusalem).