Lukas 1:8

1:8 Now ¹  while Zechariah ²  was serving as priest before God when his division was on duty, ³ 

Lukas 1:51

1:51 He has demonstrated power ⁴  with his arm; he has scattered those whose pride wells up from the sheer arrogance ⁵  of their hearts.

Lukas 1:72

1:72 He has done this ⁶  to show mercy ⁷  to our ancestors, ⁸ 

and to remember his holy covenant ⁹  –

Lukas 3:15

3:15 While the people were filled with anticipation ¹⁰  and they all wondered ¹¹  whether perhaps John ¹²  could be the Christ, ¹³ 

Lukas 5:9

5:9 For ¹⁴  Peter ¹⁵  and all who were with him were astonished ¹⁶  at the catch of fish that they had taken,

Lukas 6:2

6:2 But some of the Pharisees ¹⁷  said, “Why are you ¹⁸  doing what is against the law ¹⁹  on the Sabbath?”

Lukas 6:33

6:33 And ²⁰  if you do good to those who do good to you, what credit is that to you? Even ²¹  sinners ²²  do the same.

Lukas 7:30-31

7:30 However, the Pharisees ²³  and the experts in religious law ²⁴  rejected God’s purpose ²⁵  for themselves, because they had not been baptized ²⁶  by John. ²⁷ ) ²⁸ 

7:31 “To what then should I compare the people ²⁹  of this generation, and what are they like?

Lukas 9:60

9:60 But Jesus ³⁰  said to him, “Let the dead bury their own dead, ³¹  but as for you, go and proclaim the kingdom of God.” ³² 

Lukas 10:42

10:42 but one thing ³³  is needed. Mary has chosen the best ³⁴  part; it will not be taken away from her.”

Lukas 11:20

11:20 But if I cast out demons by the finger ³⁵  of God, then the kingdom of God ³⁶  has already overtaken ³⁷  you.

Lukas 11:38

11:38 The ³⁸  Pharisee was astonished when he saw that Jesus ³⁹  did not first wash his hands ⁴⁰  before the meal.

Lukas 11:45

11:45 One of the experts in religious law ⁴¹  answered him, “Teacher, when you say these things you insult ⁴²  us too.”

Lukas 11:47

11:47 Woe to you! You build ⁴³  the tombs of the prophets whom your ancestors ⁴⁴  killed.

Lukas 11:50

11:50 so that this generation may be held accountable ⁴⁵  for the blood of all the prophets that has been shed since the beginning ⁴⁶  of the world, ⁴⁷ 

Lukas 12:2

12:2 Nothing is hidden ⁴⁸  that will not be revealed, ⁴⁹  and nothing is secret that will not be made known.

Lukas 12:29

12:29 So ⁵⁰  do not be overly concerned about ⁵¹  what you will eat and what you will drink, and do not worry about such things. ⁵² 

Lukas 13:18

On the Kingdom of God

13:18 Thus Jesus ⁵³  asked, ⁵⁴  “What is the kingdom of God ⁵⁵  like? ⁵⁶  To ⁵⁷  what should I compare it?

Lukas 14:32

14:32 If he cannot succeed, ⁵⁸  he will send a representative ⁵⁹  while the other is still a long way off and ask for terms of peace. ⁶⁰ 

Lukas 17:28

17:28 Likewise, just as it was ⁶¹  in the days of Lot, people ⁶²  were eating, drinking, buying, selling, planting, building;

Lukas 17:35

17:35 There will be two women grinding grain together; ⁶³  one will be taken and the other left.”

Lukas 19:39

19:39 But ⁶⁴  some of the Pharisees ⁶⁵  in the crowd said to him, “Teacher, rebuke your disciples.” ⁶⁶ 

Lukas 20:8

20:8 Then ⁶⁷  Jesus said to them, “Neither will I tell you ⁶⁸  by whose authority ⁶⁹  I do these things.”

Lukas 20:27

Marriage and the Resurrection

20:27 Now some Sadducees ⁷⁰  (who contend that there is no resurrection) ⁷¹  came to him.

Lukas 21:15

21:15 For I will give you the words ⁷²  along with the wisdom ⁷³  that none of your adversaries will be able to withstand or contradict.

Lukas 22:23

22:23 So ⁷⁴  they began to question one another as to which of them it could possibly be who would do this.

Lukas 22:29

22:29 Thus ⁷⁵  I grant ⁷⁶  to you a kingdom, ⁷⁷  just as my Father granted to me,

Lukas 23:12

23:12 That very day Herod and Pilate became friends with each other, ⁷⁸  for prior to this they had been enemies. ⁷⁹ 

Lukas 24:15

24:15 While ⁸⁰  they were talking and debating ⁸¹  these things, ⁸²  Jesus himself approached and began to accompany them

[1:8]  ¹ tn Grk “Now it happened that.” 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.

[1:8]  ² tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ³ tn Grk “serving as priest in the order of his division before God.”

[1:8]  sn Zechariah’s division would be on duty twice a year for a week at a time.

[1:51]  ⁴ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ⁵ tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[1:72]  ⁶ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ⁷ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁸ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ⁹ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[3:15]  ¹⁰ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ¹¹ tn Grk “pondered in their hearts.”

[3:15]  ¹² tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[5:9]  ¹⁴ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ¹⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ¹⁶ sn In the Greek text, this term is in an emphatic position.

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

[6:2]  ¹⁸ 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]  ¹⁹ 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.

[6:33]  ²⁰ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ²¹ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ²² sn See the note on the word sinners in v. 32.

[7:30]  ²³ sn See the note on Pharisees in 5:17.

[7:30]  ²⁴ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ²⁵ tn Or “plan.”

[7:30]  ²⁶ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ²⁷ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ²⁸ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:31]  ²⁹ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[9:60]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ³¹ 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]  ³² 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.

[10:42]  ³³ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ³⁴ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[11:20]  ³⁵ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ³⁶ 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.

[11:20]  ³⁷ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:38]  ³⁸ tn Here δέ (de) has not been translated.

[11:38]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁴⁰ tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:38]  sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

[11:45]  ⁴¹ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁴² tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[11:47]  ⁴³ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ⁴⁴ tn Or “forefathers”; Grk “fathers.”

[11:50]  ⁴⁵ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ⁴⁶ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ⁴⁷ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[12:2]  ⁴⁸ tn Or “concealed.”

[12:2]  ⁴⁹ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

[12:29]  ⁵⁰ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ⁵¹ tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ⁵² tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[13:18]  ⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ⁵⁴ tn Grk “said,” but what follows is a question.

[13:18]  ⁵⁵ 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.

[13:18]  ⁵⁶ sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

[13:18]  ⁵⁷ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:32]  ⁵⁸ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ⁵⁹ tn Grk “a messenger.”

[14:32]  ⁶⁰ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[17:28]  ⁶¹ tn Or “as it happened.”

[17:28]  ⁶² tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[17:35]  ⁶³ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[19:39]  ⁶⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ⁶⁵ sn See the note on Pharisees in 5:17.

[19:39]  ⁶⁶ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[20:8]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ⁶⁸ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ⁶⁹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[20:27]  ⁷⁰ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.

[20:27]  ⁷¹ sn This remark is best regarded as a parenthetical note by the author.

[21:15]  ⁷² tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ⁷³ tn Grk “and wisdom.”

[22:23]  ⁷⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

[22:29]  ⁷⁵ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ⁷⁶ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ⁷⁷ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[23:12]  ⁷⁸ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ⁷⁹ tn Grk “at enmity with each other.”

[24:15]  ⁸⁰ tn Grk “And it happened that while.” 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 καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ⁸¹ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ⁸² tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.