Lukas 2:4

2:4 So ¹  Joseph also went up from the town of Nazareth ²  in Galilee to Judea, to the city ³  of David called Bethlehem, ⁴  because he was of the house ⁵  and family line ⁶  of David.

Lukas 5:15

5:15 But the news about him spread even more, ⁷  and large crowds were gathering together to hear him ⁸  and to be healed of their illnesses.

Lukas 9:18

Peter’s Confession

9:18 Once ⁹  when Jesus ¹⁰  was praying ¹¹  by himself, and his disciples were nearby, he asked them, ¹²  “Who do the crowds say that I am?” ¹³ 

Lukas 10:25

The Parable of the Good Samaritan

10:25 Now ¹⁴  an expert in religious law ¹⁵  stood up to test Jesus, ¹⁶  saying, “Teacher, what must I do to inherit eternal life?” ¹⁷ 

Lukas 13:1

A Call to Repent

13:1 Now ¹⁸  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹⁹ 

Lukas 18:15

Jesus and Little Children

18:15 Now people ²⁰  were even bringing their babies ²¹  to him for him to touch. ²²  But when the disciples saw it, they began to scold those who brought them. ²³ 

Lukas 19:9

19:9 Then ²⁴  Jesus said to him, “Today salvation ²⁵  has come to this household, ²⁶  because he too is a son of Abraham! ²⁷ 

Lukas 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ²⁸  All will be torn down!” ²⁹ 

Lukas 23:29

23:29 For this is certain: ³⁰  The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ ³¹ 

[2:4]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ² sn On Nazareth see Luke 1:26.

[2:4]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:4]  ³ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ⁴ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ⁵ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ⁶ tn Or “family,” “lineage.”

[5:15]  ⁷ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[9:18]  ⁹ tn Grk “And 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ¹¹ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ¹² tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ¹³ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[10:25]  ¹⁴ 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).

[10:25]  ¹⁵ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ¹⁷ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[13:1]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹⁹ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[18:15]  ²⁰ tn Grk “they.”

[18:15]  ²¹ 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]  ²² 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]  ²³ 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.

[19:9]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²⁵ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ²⁶ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ²⁷ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[21:6]  ²⁸ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ²⁹ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[23:29]  ³⁰ tn Grk “For behold.”

[23:29]  ³¹ tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”

[23:29]  sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.