Lukas 1:27

1:27 to a virgin engaged ¹  to a man whose name was Joseph, a descendant of David, ²  and the virgin’s name was Mary.

Lukas 1:80

1:80 And the child kept growing ³  and becoming strong ⁴  in spirit, and he was in the wilderness ⁵  until the day he was revealed ⁶  to Israel.

Lukas 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁷  yet ⁸  none of them was cleansed except Naaman the Syrian.” ⁹ 

Lukas 6:2-3

6:2 But some of the Pharisees ¹⁰  said, “Why are you ¹¹  doing what is against the law ¹²  on the Sabbath?” 6:3 Jesus ¹³  answered them, ¹⁴  “Haven’t you read what David did when he and his companions were hungry –

Lukas 6:7

6:7 The experts in the law ¹⁵  and the Pharisees ¹⁶  watched ¹⁷  Jesus ¹⁸  closely to see if ¹⁹  he would heal on the Sabbath, ²⁰  so that they could find a reason to accuse him.

Lukas 6:10

6:10 After ²¹  looking around ²²  at them all, he said to the man, ²³  “Stretch out your hand.” The man ²⁴  did so, and his hand was restored. ²⁵ 

Lukas 6:12

Choosing the Twelve Apostles

6:12 Now ²⁶  it was during this time that Jesus ²⁷  went out to the mountain ²⁸  to pray, and he spent all night ²⁹  in prayer to God. ³⁰ 

Lukas 6:29

6:29 To the person who strikes you on the cheek, ³¹  offer the other as well, ³²  and from the person who takes away your coat, ³³  do not withhold your tunic ³⁴  either. ³⁵ 

Lukas 6:44

6:44 for each tree is known ³⁶  by its own fruit. For figs are not gathered ³⁷  from thorns, nor are grapes picked ³⁸  from brambles. ³⁹ 

Lukas 7:14

7:14 Then ⁴⁰  he came up ⁴¹  and touched ⁴²  the bier, ⁴³  and those who carried it stood still. He ⁴⁴  said, “Young man, I say to you, get up!”

Lukas 8:38

8:38 The man from whom the demons had gone out begged to go ⁴⁵  with him, but Jesus ⁴⁶  sent him away, saying,

Lukas 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ⁴⁷  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Lukas 9:39

9:39 A ⁴⁸  spirit seizes him, and he suddenly screams; ⁴⁹  it throws him into convulsions ⁵⁰  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ⁵¹  him severely.

Lukas 9:49

On the Right Side

9:49 John answered, ⁵²  “Master, we saw someone casting out demons in your name, and we tried to stop ⁵³  him because he is not a disciple ⁵⁴  along with us.”

Lukas 9:61

9:61 Yet ⁵⁵  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ⁵⁶ 

Lukas 10:39

10:39 She ⁵⁷  had a sister named Mary, who sat ⁵⁸  at the Lord’s feet ⁵⁹  and listened to what he said.

Lukas 11:22

11:22 But ⁶⁰  when a stronger man ⁶¹  attacks ⁶²  and conquers him, he takes away the first man’s ⁶³  armor on which the man relied ⁶⁴  and divides up ⁶⁵  his plunder. ⁶⁶ 

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ⁶⁷  the key to knowledge! You did not go in yourselves, and you hindered ⁶⁸  those who were going in.”

Lukas 12:8

12:8 “I ⁶⁹  tell you, whoever acknowledges ⁷⁰  me before men, ⁷¹  the Son of Man will also acknowledge ⁷²  before God’s angels.

Lukas 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ⁷³  will not be forgiven. ⁷⁴ 

Lukas 13:24

13:24 “Exert every effort ⁷⁵  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ⁷⁶  also said to the disciples, “There was a rich man who was informed of accusations ⁷⁷  that his manager ⁷⁸  was wasting ⁷⁹  his assets.

Lukas 16:16

16:16 “The law and the prophets were in force ⁸⁰  until John; ⁸¹  since then, ⁸²  the good news of the kingdom of God ⁸³  has been proclaimed, and everyone is urged to enter it. ⁸⁴ 

Lukas 16:21

16:21 who longed to eat ⁸⁵  what fell from the rich man’s table. In addition, the dogs ⁸⁶  came and licked ⁸⁷  his sores.

Lukas 21:3

21:3 He ⁸⁸  said, “I tell you the truth, ⁸⁹  this poor widow has put in more than all of them. ⁹⁰ 

Lukas 21:11

21:11 There will be great earthquakes, and famines ⁹¹  and plagues in various places, and there will be terrifying sights ⁹²  and great signs ⁹³  from heaven.

Lukas 23:7

23:7 When ⁹⁴  he learned that he was from Herod’s jurisdiction, ⁹⁵  he sent him over to Herod, ⁹⁶  who also happened to be in Jerusalem ⁹⁷  at that time.

Lukas 24:41

24:41 And while they still could not believe it ⁹⁸  (because of their joy) and were amazed, ⁹⁹  he said to them, “Do you have anything here to eat?” ¹⁰⁰ 

[1:27]  ¹ tn Or “promised in marriage.”

[1:27]  ² tn Grk “Joseph, of the house of David.”

[1:27]  sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.

[1:80]  ³ tn This verb is imperfect.

[1:80]  ⁴ tn This verb is also imperfect.

[1:80]  ⁵ tn Or “desert.”

[1:80]  ⁶ tn Grk “until the day of his revealing.”

[4:27]  ⁷ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁸ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁹ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[6:2]  ¹⁰ sn See the note on Pharisees in 5:17.

[6:2]  ¹¹ 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]  ¹² 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.

[6:3]  ¹³ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ¹⁴ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:7]  ¹⁵ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ¹⁶ sn See the note on Pharisees in 5:17.

[6:7]  ¹⁷ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ¹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹⁹ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ²⁰ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:10]  ²¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ²² tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ²³ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ²⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ²⁵ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:12]  ²⁶ tn Grk “Now it happened that in.” 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.

[6:12]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ²⁸ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[6:12]  ²⁹ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ³⁰ tn This is an objective genitive, so prayer “to God.”

[6:29]  ³¹ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ³² sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ³³ tn Or “cloak.”

[6:29]  ³⁴ tn See the note on the word “tunics” in 3:11.

[6:29]  ³⁵ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[6:44]  ³⁶ sn The principle of the passage is that one produces what one is.

[6:44]  ³⁷ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ³⁸ tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ³⁹ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:44]  sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.

[7:14]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:14]  ⁴¹ tn Grk “coming up, he touched.” The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[7:14]  ⁴² sn The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern (Num 19:11, 16).

[7:14]  ⁴³ sn Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.

[7:14]  ⁴⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:38]  ⁴⁵ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:49]  ⁴⁷ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[9:39]  ⁴⁸ tn Grk “and behold, a.” 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. 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).

[9:39]  ⁴⁹ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ⁵⁰ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ⁵¹ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[9:49]  ⁵² tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁵³ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁵⁴ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[9:61]  ⁵⁵ tn Grk “And another also said.”

[9:61]  ⁵⁶ tn Grk “to those in my house.”

[10:39]  ⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ⁵⁸ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ⁵⁹ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[11:22]  ⁶⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ⁶¹ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ⁶² tn Grk “stronger man than he attacks.”

[11:22]  ⁶³ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ⁶⁴ tn Grk “on which he relied.”

[11:22]  ⁶⁵ tn Or “and distributes.”

[11:22]  ⁶⁶ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[11:52]  ⁶⁷ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ⁶⁸ tn Or “you tried to prevent.”

[12:8]  ⁶⁹ tn Here δέ (de) has not been translated.

[12:8]  ⁷⁰ tn Or “confesses.”

[12:8]  ⁷¹ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ⁷² sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[12:10]  ⁷³ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ⁷⁴ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[13:24]  ⁷⁵ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[16:1]  ⁷⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁷⁷ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁷⁸ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁷⁹ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:16]  ⁸⁰ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ⁸¹ sn John refers to John the Baptist.

[16:16]  ⁸² sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁸³ 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.

[16:16]  ⁸⁴ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:21]  ⁸⁵ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ⁸⁶ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ⁸⁷ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[21:3]  ⁸⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ⁸⁹ tn Grk “Truly, I say to you.”

[21:3]  ⁹⁰ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[21:11]  ⁹¹ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ⁹² tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ⁹³ sn See Jer 4:13-22; 14:12; 21:6-7.

[23:7]  ⁹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ⁹⁵ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ⁹⁶ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ⁹⁷ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:41]  ⁹⁸ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ⁹⁹ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ¹⁰⁰ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.