Lukas 7:7

7:7 That is why ¹  I did not presume ²  to come to you. Instead, say the word, and my servant must be healed. ³ 

Lukas 8:56

8:56 Her ⁴  parents were astonished, but he ordered them to tell no one ⁵  what had happened.

Lukas 9:60

9:60 But Jesus ⁶  said to him, “Let the dead bury their own dead, ⁷  but as for you, go and proclaim the kingdom of God.” ⁸ 

Lukas 10:9

10:9 Heal ⁹  the sick in that town ¹⁰  and say to them, ‘The kingdom of God ¹¹  has come upon ¹²  you!’

Lukas 11:20

11:20 But if I cast out demons by the finger ¹³  of God, then the kingdom of God ¹⁴  has already overtaken ¹⁵  you.

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ¹⁶  to give you the kingdom.

Lukas 13:18

On the Kingdom of God

13:18 Thus Jesus ¹⁷  asked, ¹⁸  “What is the kingdom of God ¹⁹  like? ²⁰  To ²¹  what should I compare it?

Lukas 18:40

18:40 So ²²  Jesus stopped and ordered the beggar ²³  to be brought to him. When the man ²⁴  came near, Jesus ²⁵  asked him,

Lukas 21:31

21:31 So also you, when you see these things happening, know ²⁶  that the kingdom of God ²⁷  is near.

Lukas 24:20

24:20 and how our chief priests and rulers handed him over ²⁸  to be condemned to death, and crucified ²⁹  him.

[7:7]  ¹ tn Or “roof; therefore.”

[7:7]  ² tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ³ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[8:56]  ⁴ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ⁵ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[9:60]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁷ 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]  ⁸ 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.

[10:9]  ⁹ tn 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.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ¹⁰ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ¹¹ 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.

[10:9]  ¹² tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[11:20]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.”

[12:32]  ¹⁶ tn Or perhaps, “your Father chooses.”

[13:18]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[13:18]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:40]  ²² tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ²³ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ²⁴ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:31]  ²⁶ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ²⁷ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[24:20]  ²⁸ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ²⁹ sn See the note on crucify in 23:21.