Lukas 1:38

1:38 So ¹  Mary said, “Yes, ²  I am a servant ³  of the Lord; let this happen to me ⁴  according to your word.” ⁵  Then ⁶  the angel departed from her.

Lukas 3:14

3:14 Then some soldiers ⁷  also asked him, “And as for us – what should we do?” ⁸  He told them, “Take money from no one by violence ⁹  or by false accusation, ¹⁰  and be content with your pay.”

Lukas 5:5

5:5 Simon ¹¹  answered, ¹²  “Master, ¹³  we worked hard all night and caught nothing! But at your word ¹⁴  I will lower ¹⁵  the nets.”

Lukas 7:12

7:12 As he approached the town gate, a man ¹⁶  who had died was being carried out, ¹⁷  the only son of his mother (who ¹⁸  was a widow ¹⁹ ), and a large crowd from the town ²⁰  was with her.

Lukas 8:19

Jesus’ True Family

8:19 Now Jesus’ ²¹  mother and his brothers ²²  came to him, but ²³  they could not get near him because of the crowd.

Lukas 8:39

8:39 “Return to your home, ²⁴  and declare ²⁵  what God has done for you.” ²⁶  So ²⁷  he went away, proclaiming throughout the whole town ²⁸  what Jesus ²⁹  had done for him.

Lukas 9:59

9:59 Jesus ³⁰  said to another, “Follow me.” But he replied, ³¹  “Lord, first let me go and bury my father.”

Lukas 10:11

10:11 ‘Even the dust of your town ³²  that clings to our feet we wipe off ³³  against you. ³⁴  Nevertheless know this: The kingdom of God has come.’ ³⁵ 

Lukas 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ³⁶  entered a certain village where a woman named Martha welcomed him as a guest. ³⁷ 

Lukas 11:7

11:7 Then ³⁸  he will reply ³⁹  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁴⁰  I cannot get up and give you anything.’ ⁴¹ 

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ⁴²  your whole body is full of light, but when it is diseased, ⁴³  your body is full of darkness.

Lukas 11:53

11:53 When he went out from there, the experts in the law ⁴⁴  and the Pharisees began to oppose him bitterly, ⁴⁵  and to ask him hostile questions ⁴⁶  about many things,

Lukas 12:52

12:52 For from now on ⁴⁷  there will be five in one household divided, three against two and two against three.

Lukas 12:54

Reading the Signs

12:54 Jesus ⁴⁸  also said to the crowds, “When you see a cloud rising in the west, ⁴⁹  you say at once, ‘A rainstorm ⁵⁰  is coming,’ and it does.

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ⁵¹  Jesus ⁵²  told this parable: “A man had a fig tree ⁵³  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 13:35

13:35 Look, your house is forsaken! ⁵⁴  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁵⁵ 

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; ⁵⁶  we have only done what was our duty.’” ⁵⁷ 

Lukas 17:27

17:27 People ⁵⁸  were eating, ⁵⁹  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ⁶⁰  the flood came and destroyed them all. ⁶¹ 

Lukas 18:15

Jesus and Little Children

18:15 Now people ⁶²  were even bringing their babies ⁶³  to him for him to touch. ⁶⁴  But when the disciples saw it, they began to scold those who brought them. ⁶⁵ 

Lukas 18:34

18:34 But ⁶⁶  the twelve ⁶⁷  understood none of these things. This ⁶⁸  saying was hidden from them, and they did not grasp ⁶⁹  what Jesus meant. ⁷⁰ 

Lukas 19:14

19:14 But his citizens ⁷¹  hated ⁷²  him and sent a delegation after him, saying, ‘We do not want this man ⁷³  to be king ⁷⁴  over us!’

Lukas 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ⁷⁵  on the earth and wrath against this people.

Lukas 21:26

21:26 People will be fainting from fear ⁷⁶  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ⁷⁷ 

Lukas 21:36

21:36 But stay alert at all times, ⁷⁸  praying that you may have strength to escape all these things that must ⁷⁹  happen, and to stand before the Son of Man.”

Lukas 22:20

22:20 And in the same way he took ⁸⁰  the cup after they had eaten, ⁸¹  saying, “This cup that is poured out for you is the new covenant ⁸²  in my blood.

Lukas 22:37

22:37 For I tell you that this scripture must be ⁸³  fulfilled in me, ‘And he was counted with the transgressors.’ ⁸⁴  For what is written about me is being fulfilled.” ⁸⁵ 

Lukas 23:40

23:40 But the other rebuked him, saying, ⁸⁶  “Don’t ⁸⁷  you fear God, since you are under the same sentence of condemnation? ⁸⁸ 

Lukas 23:56

23:56 Then ⁸⁹  they returned and prepared aromatic spices ⁹⁰  and perfumes. ⁹¹ 

On the Sabbath they rested according to the commandment. ⁹² 

Lukas 24:21

24:21 But we had hoped ⁹³  that he was the one who was going to redeem ⁹⁴  Israel. Not only this, but it is now the third day since these things happened.

[1:38]  ¹ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ² tn Grk “behold.”

[1:38]  ³ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ⁴ tn Grk “let this be to me.”

[1:38]  ⁵ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:14]  ⁷ tn Grk “And soldiers.”

[3:14]  ⁸ tn Grk “And what should we ourselves do?”

[3:14]  ⁹ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ¹⁰ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[5:5]  ¹¹ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ¹² tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ¹³ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ¹⁴ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹⁵ tn Or “let down.”

[7:12]  ¹⁶ 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]  ¹⁷ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “city.”

[8:19]  ²¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ²² sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:39]  ²⁴ tn Grk “your house.”

[8:39]  ²⁵ tn Or “describe.”

[8:39]  ²⁶ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ²⁸ tn Or “city.”

[8:39]  ²⁹ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[9:59]  ³⁰ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ³¹ tn Grk “said.”

[10:11]  ³² tn Or “city.”

[10:11]  ³³ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ³⁴ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ³⁵ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:38]  ³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ³⁷ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:38]  tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

[11:7]  ³⁸ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ³⁹ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ⁴⁰ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ⁴¹ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:34]  ⁴² tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ⁴³ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[11:53]  ⁴⁴ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁴⁵ tn Or “terribly.”

[11:53]  ⁴⁶ tn For this term see L&N 33.183.

[12:52]  ⁴⁷ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[12:54]  ⁴⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ⁴⁹ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ⁵⁰ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[13:6]  ⁵¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ⁵² tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ⁵³ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:35]  ⁵⁴ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ⁵⁵ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[17:10]  ⁵⁶ 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]  ⁵⁷ tn Or “we have only done what we were supposed to do.”

[17:27]  ⁵⁸ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ⁵⁹ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ⁶¹ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[18:15]  ⁶² tn Grk “they.”

[18:15]  ⁶³ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ⁶⁴ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ⁶⁵ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[18:34]  ⁶⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ⁶⁷ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ⁶⁸ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ⁶⁹ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ⁷⁰ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[19:14]  ⁷¹ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ⁷² tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁷³ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁷⁴ tn Or “to rule.”

[21:23]  ⁷⁵ sn Great distress means that this is a period of great judgment.

[21:26]  ⁷⁶ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

[21:26]  ⁷⁷ sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[21:36]  ⁷⁸ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁷⁹ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[22:20]  ⁸⁰ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ⁸¹ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ⁸² sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[22:37]  ⁸³ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ⁸⁴ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ⁸⁵ tn Grk “is having its fulfillment.”

[23:40]  ⁸⁶ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ⁸⁷ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ⁸⁸ tn The words “of condemnation” are not in the Greek text, but are implied.

[23:56]  ⁸⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ⁹⁰ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ⁹¹ tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ⁹² sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[24:21]  ⁹³ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ⁹⁴ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.