Lukas 1:52

1:52 He has brought down the mighty ¹  from their thrones, and has lifted up those of lowly position; ² 

Lukas 2:25

The Prophecy of Simeon

2:25 Now ³  there was a man in Jerusalem ⁴  named Simeon who was righteous ⁵  and devout, looking for the restoration ⁶  of Israel, and the Holy Spirit ⁷  was upon him.

Lukas 2:34

2:34 Then ⁸  Simeon blessed them and said to his mother Mary, “Listen carefully: ⁹  This child ¹⁰  is destined to be the cause of the falling and rising ¹¹  of many in Israel and to be a sign that will be rejected. ¹² 

Lukas 2:51

2:51 Then ¹³  he went down with them and came to Nazareth, ¹⁴  and was obedient ¹⁵  to them. But ¹⁶  his mother kept all these things ¹⁷  in her heart. ¹⁸ 

Lukas 3:14

3:14 Then some soldiers ¹⁹  also asked him, “And as for us – what should we do?” ²⁰  He told them, “Take money from no one by violence ²¹  or by false accusation, ²²  and be content with your pay.”

Lukas 4:36

4:36 They ²³  were all amazed and began to say ²⁴  to one another, “What’s happening here? ²⁵  For with authority and power ²⁶  he commands the unclean spirits, and they come out!”

Lukas 5:28

5:28 And he got up and followed him, leaving everything ²⁷  behind. ²⁸ 

Lukas 6:18

6:18 and those who suffered from ²⁹  unclean ³⁰  spirits were cured.

Lukas 7:38

7:38 As ³¹  she stood ³²  behind him at his feet, weeping, she began to wet his feet with her tears. She ³³  wiped them with her hair, ³⁴  kissed ³⁵  them, ³⁶  and anointed ³⁷  them with the perfumed oil.

Lukas 8:14

8:14 As for the seed that ³⁸  fell among thorns, these are the ones who hear, but ³⁹  as they go on their way they are choked ⁴⁰  by the worries and riches and pleasures of life, ⁴¹  and their fruit does not mature. ⁴² 

Lukas 8:22

Stilling of a Storm

8:22 One ⁴³  day Jesus ⁴⁴  got into a boat ⁴⁵  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ⁴⁶  they set out,

Lukas 8:35

8:35 So ⁴⁷  the people went out to see what had happened, and they came to Jesus. They ⁴⁸  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 8:51

8:51 Now when he came to the house, Jesus ⁴⁹  did not let anyone go in with him except Peter, John, ⁵⁰  and James, and the child’s father and mother.

Lukas 8:53

8:53 And they began making fun ⁵¹  of him, because they knew ⁵²  that she was dead. ⁵³ 

Lukas 10:24

10:24 For I tell you that many prophets and kings longed to see ⁵⁴  what you see but did not see it, and to hear what you hear but did not hear it.”

Lukas 11:12

11:12 Or if he asks for an egg, will give him a scorpion? ⁵⁵ 

Lukas 11:42

11:42 “But woe to you Pharisees! ⁵⁶  You give a tenth ⁵⁷  of your mint, ⁵⁸  rue, ⁵⁹  and every herb, yet you neglect justice ⁶⁰  and love for God! But you should have done these things without neglecting the others. ⁶¹ 

Lukas 12:45

12:45 But if ⁶²  that ⁶³  slave should say to himself, ⁶⁴  ‘My master is delayed ⁶⁵  in returning,’ and he begins to beat ⁶⁶  the other ⁶⁷  slaves, both men and women, ⁶⁸  and to eat, drink, and get drunk,

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ⁶⁹  when you see Abraham, Isaac, Jacob, ⁷⁰  and all the prophets in the kingdom of God ⁷¹  but you yourselves thrown out. ⁷² 

Lukas 14:6

14:6 But ⁷³  they could not reply ⁷⁴  to this.

Lukas 15:20

15:20 So ⁷⁵  he got up and went to his father. But while he was still a long way from home ⁷⁶  his father saw him, and his heart went out to him; ⁷⁷  he ran and hugged ⁷⁸  his son ⁷⁹  and kissed him.

Lukas 17:8

17:8 Won’t ⁸⁰  the master ⁸¹  instead say to him, ‘Get my dinner ready, and make yourself ready ⁸²  to serve me while ⁸³  I eat and drink. Then ⁸⁴  you may eat and drink’?

Lukas 19:1

Jesus and Zacchaeus

19:1 Jesus ⁸⁵  entered Jericho ⁸⁶  and was passing through it.

Lukas 19:25

19:25 But ⁸⁷  they said to him, ‘Sir, he has ten minas already!’ ⁸⁸ 

Lukas 21:24

21:24 They ⁸⁹  will fall by the edge ⁹⁰  of the sword and be led away as captives ⁹¹  among all nations. Jerusalem ⁹²  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁹³ 

Lukas 22:65

22:65 They also said many other things against him, reviling ⁹⁴  him.

Lukas 23:24

23:24 So ⁹⁵  Pilate ⁹⁶  decided ⁹⁷  that their demand should be granted.

[1:52]  ¹ tn Or “rulers.”

[1:52]  ² tn Or “those of humble position”

[1:52]  sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).

[2:25]  ³ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[2:25]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ⁵ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁶ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ⁷ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[2:34]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ⁹ tn Grk “behold.”

[2:34]  ¹⁰ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ¹¹ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ¹² tn Grk “and for a sign of contradiction.”

[2:51]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ¹⁴ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ¹⁵ tn Or “was submitting.”

[2:51]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ¹⁷ tn Or “all these words.”

[2:51]  ¹⁸ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[3:14]  ¹⁹ tn Grk “And soldiers.”

[3:14]  ²⁰ tn Grk “And what should we ourselves do?”

[3:14]  ²¹ 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]  ²² 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.

[4:36]  ²³ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ²⁴ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ²⁵ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ²⁶ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[5:28]  ²⁷ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  ²⁸ tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.

[6:18]  ²⁹ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ³⁰ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[7:38]  ³¹ tn Grk “And standing.” 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.

[7:38]  ³² tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ³³ tn Grk “tears, and she.” 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.

[7:38]  ³⁴ tn Grk “with the hair of her head.”

[7:38]  ³⁵ tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:38]  ³⁶ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ³⁷ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[8:14]  ³⁸ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ³⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ⁴⁰ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ⁴¹ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ⁴² tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[8:22]  ⁴³ tn Grk “Now it happened that one.” 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 either.

[8:22]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ⁴⁵ sn A boat that held all the disciples would be of significant size.

[8:22]  ⁴⁶ tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:35]  ⁴⁷ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ⁴⁸ 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.

[8:51]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ⁵⁰ tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:53]  ⁵¹ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ⁵² tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ⁵³ tn Or “had died.”

[10:24]  ⁵⁴ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[11:12]  ⁵⁵ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[11:42]  ⁵⁶ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so to the end of this chapter).

[11:42]  ⁵⁷ tn Or “you tithe mint.”

[11:42]  ⁵⁸ sn These small herbs were tithed with great care (Mishnah, m. Demai 2:1).

[11:42]  ⁵⁹ tn Grk “and rue.” Καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:42]  sn Rue was an evergreen herb used for seasoning.

[11:42]  ⁶⁰ sn Justice was a major theme of OT ethics (Mic 6:8; Zech 7:8-10).

[11:42]  ⁶¹ tn Grk “those”; but this has been translated as “the others” to clarify which are meant.

[12:45]  ⁶² tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ⁶³ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ⁶⁴ tn Grk “should say in his heart.”

[12:45]  ⁶⁵ tn Or “is taking a long time.”

[12:45]  ⁶⁶ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ⁶⁷ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ⁶⁸ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[13:28]  ⁶⁹ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ⁷⁰ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ⁷¹ 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.

[13:28]  ⁷² tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[14:6]  ⁷³ tn καί (kai) has been translated here as “but” to indicate the contrast present in this context. The experts, who should be expected to know the law, are unable to respond to Jesus’ question.

[14:6]  ⁷⁴ sn They could not reply. Twice in the scene, the experts remain silent (see v. 4). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.

[15:20]  ⁷⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ⁷⁶ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ⁷⁷ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ⁷⁸ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ⁷⁹ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[17:8]  ⁸⁰ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ⁸¹ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ⁸² tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ⁸³ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ⁸⁴ tn Grk “after these things.”

[19:1]  ⁸⁵ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1]  ⁸⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:25]  ⁸⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.

[19:25]  ⁸⁸ tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

[21:24]  ⁸⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁹⁰ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁹¹ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ⁹² tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁹³ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[22:65]  ⁹⁴ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[23:24]  ⁹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ⁹⁶ sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.

[23:24]  ⁹⁷ tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.