Lukas 1:45

1:45 And blessed ¹  is she who believed that ²  what was spoken to her by ³  the Lord would be fulfilled.” ⁴ 

Lukas 4:17

4:17 and the scroll of the prophet Isaiah was given to him. He ⁵  unrolled ⁶  the scroll and found the place where it was written,

Lukas 7:2

7:2 A centurion ⁷  there ⁸  had a slave ⁹  who was highly regarded, ¹⁰  but who was sick and at the point of death.

Lukas 7:4

7:4 When ¹¹  they came ¹²  to Jesus, they urged ¹³  him earnestly, ¹⁴  “He is worthy ¹⁵  to have you do this for him,

Lukas 7:13

7:13 When ¹⁶  the Lord saw her, he had compassion ¹⁷  for her and said to her, “Do not weep.” ¹⁸ 

Lukas 8:6

8:6 Other seed fell on rock, ¹⁹  and when it came up, it withered because it had no moisture.

Lukas 8:30

8:30 Jesus then ²⁰  asked him, “What is your name?” He ²¹  said, “Legion,” ²²  because many demons had entered him.

Lukas 8:48

8:48 Then ²³  he said to her, “Daughter, your faith has made you well. ²⁴  Go in peace.”

Lukas 8:50

8:50 But when Jesus heard this, he told ²⁵  him, “Do not be afraid; just believe, and she will be healed.” ²⁶ 

Lukas 9:60

9:60 But Jesus ²⁷  said to him, “Let the dead bury their own dead, ²⁸  but as for you, go and proclaim the kingdom of God.” ²⁹ 

Lukas 10:23

10:23 Then ³⁰  Jesus ³¹  turned ³²  to his ³³  disciples and said privately, “Blessed ³⁴  are the eyes that see what you see!

Lukas 10:31-32

10:31 Now by chance ³⁵  a priest was going down that road, but ³⁶  when he saw the injured man ³⁷  he passed by ³⁸  on the other side. ³⁹  10:32 So too a Levite, when he came up to ⁴⁰  the place and saw him, ⁴¹  passed by on the other side.

Lukas 11:6

11:6 because a friend of mine has stopped here while on a journey, ⁴²  and I have nothing to set before ⁴³  him.’

Lukas 11:45

11:45 One of the experts in religious law ⁴⁴  answered him, “Teacher, when you say these things you insult ⁴⁵  us too.”

Lukas 12:13

The Parable of the Rich Landowner

12:13 Then ⁴⁶  someone from the crowd said to him, “Teacher, tell ⁴⁷  my brother to divide the inheritance with me.”

Lukas 12:41

12:41 Then ⁴⁸  Peter said, “Lord, are you telling this parable for us or for everyone?” ⁴⁹ 

Lukas 13:8

13:8 But the worker ⁵⁰  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ⁵¹  on it.

Lukas 13:12

13:12 When ⁵²  Jesus saw her, he called her to him ⁵³  and said, “Woman, ⁵⁴  you are freed ⁵⁵  from your infirmity.” ⁵⁶ 

Lukas 15:16

15:16 He ⁵⁷  was longing to eat ⁵⁸  the carob pods ⁵⁹  the pigs were eating, but ⁶⁰  no one gave him anything.

Lukas 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ⁶¹  against heaven ⁶²  and against ⁶³  you.

Lukas 15:31

15:31 Then ⁶⁴  the father ⁶⁵  said to him, ‘Son, you are always with me, and everything that belongs to me is yours.

Lukas 16:6

16:6 The man ⁶⁶  replied, ‘A hundred measures ⁶⁷  of olive oil.’ The manager ⁶⁸  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ⁶⁹ 

Lukas 16:29

16:29 But Abraham said, ⁷⁰  ‘They have Moses and the prophets; they must respond to ⁷¹  them.’

Lukas 17:3

17:3 Watch ⁷²  yourselves! If ⁷³  your brother ⁷⁴  sins, rebuke him. If ⁷⁵  he repents, forgive him.

Lukas 17:9

17:9 He won’t thank the slave because he did what he was told, ⁷⁶  will he? ⁷⁷ 

Lukas 17:16

17:16 He ⁷⁸  fell with his face to the ground ⁷⁹  at Jesus’ feet and thanked him. ⁸⁰  (Now ⁸¹  he was a Samaritan.) ⁸² 

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 ⁸³  by her unending pleas.’” ⁸⁴ 

Lukas 18:19

18:19 Jesus ⁸⁵  said to him, “Why do you call me good? ⁸⁶  No one is good except God alone.

Lukas 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ⁸⁷  it.’”

Lukas 19:48

19:48 but ⁸⁸  they could not find a way to do it, ⁸⁹  for all the people hung on his words. ⁹⁰ 

Lukas 22:16

22:16 For I tell you, I will not eat it again ⁹¹  until it is fulfilled ⁹²  in the kingdom of God.” ⁹³ 

Lukas 23:3

23:3 So ⁹⁴  Pilate asked Jesus, ⁹⁵  “Are you the king ⁹⁶  of the Jews?” He replied, “You say so.” ⁹⁷ 

Lukas 23:43

23:43 And Jesus ⁹⁸  said to him, “I tell you the truth, ⁹⁹  today ¹⁰⁰  you will be with me in paradise.” ¹⁰¹ 

Lukas 24:35-36

24:35 Then they told what had happened on the road, ¹⁰²  and how they recognized him ¹⁰³  when he broke the bread.

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ¹⁰⁴  himself stood among them and said to them, “Peace be with you.” ¹⁰⁵ 

[1:45]  ¹ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ² tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ³ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ⁴ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:45]  sn This term speaks of completion of something planned (2 Chr 29:35).

[4:17]  ⁵ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ⁶ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[7:2]  ⁷ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ⁸ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual 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. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ¹⁰ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:4]  ¹¹ tn Here δέ (de) has not been translated.

[7:4]  ¹² tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ¹³ tn Or “implored.”

[7:4]  ¹⁴ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ¹⁵ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:13]  ¹⁶ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ¹⁷ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ¹⁸ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[8:6]  ¹⁹ sn The rock in Palestine would be a limestone base lying right under the soil.

[8:30]  ²⁰ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ²¹ tn Here δέ (de) has not been translated.

[8:30]  ²² sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:48]  ²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ²⁴ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[8:50]  ²⁵ tn Grk “answered.”

[8:50]  ²⁶ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[9:60]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ²⁸ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ²⁹ 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.

[10:23]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ³² tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ³³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ³⁴ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[10:31]  ³⁵ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ³⁷ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ³⁸ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ³⁹ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[10:32]  ⁴⁰ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ⁴¹ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[11:6]  ⁴² tn Grk “has come to me from the road.”

[11:6]  ⁴³ 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.

[11:45]  ⁴⁴ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁴⁵ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[12:13]  ⁴⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ⁴⁷ sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[12:41]  ⁴⁸ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ⁴⁹ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[13:8]  ⁵⁰ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ⁵¹ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:12]  ⁵² tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ⁵³ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ⁵⁴ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ⁵⁵ tn Or “released.”

[13:12]  ⁵⁶ tn Or “sickness.”

[15:16]  ⁵⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ⁵⁸ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ⁵⁹ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ⁶⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:18]  ⁶¹ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ⁶² sn The phrase against heaven is a circumlocution for God.

[15:18]  ⁶³ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:31]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ⁶⁵ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[16:6]  ⁶⁶ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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.

[16:29]  ⁷⁰ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ⁷¹ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[17:3]  ⁷² tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ⁷³ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ⁷⁴ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ⁷⁵ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:9]  ⁷⁶ tn Grk “did what was commanded.”

[17:9]  ⁷⁷ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[17:16]  ⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁷⁹ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁸⁰ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁸¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁸² sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[18:5]  ⁸³ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ⁸⁴ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:19]  ⁸⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁸⁶ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[19:31]  ⁸⁷ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:48]  ⁸⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ⁸⁹ tn Grk “they did not find the thing that they might do.”

[19:48]  ⁹⁰ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[22:16]  ⁹¹ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ⁹² sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ⁹³ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[23:3]  ⁹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ⁹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ⁹⁶ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ⁹⁷ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:43]  ⁹⁸ tn Grk “he.”

[23:43]  ⁹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ¹⁰⁰ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ¹⁰¹ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[24:35]  ¹⁰² sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ¹⁰³ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

[24:36]  ¹⁰⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ¹⁰⁵ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.