Lukas 1:18

1:18 Zechariah ¹  said to the angel, “How can I be sure of this? ²  For I am an old man, and my wife is old as well.” ³ 

Lukas 1:20

1:20 And now, ⁴  because you did not believe my words, which will be fulfilled in their time, ⁵  you will be silent, unable to speak, ⁶  until the day these things take place.”

Lukas 1:35

1:35 The angel replied, ⁷  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ⁸  you. Therefore the child ⁹  to be born ¹⁰  will be holy; ¹¹  he will be called the Son of God.

Lukas 3:7

3:7 So John ¹²  said to the crowds ¹³  that came out to be baptized by him, “You offspring of vipers! ¹⁴  Who warned you to flee ¹⁵  from the coming wrath?

Lukas 5:23

5:23 Which is easier, ¹⁶  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 6:8-9

6:8 But ¹⁷  he knew ¹⁸  their thoughts, ¹⁹  and said to the man who had the withered hand, “Get up and stand here.” ²⁰  So ²¹  he rose and stood there. 6:9 Then ²²  Jesus said to them, “I ask you, ²³  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Lukas 7:19

7:19 and sent them to Jesus ²⁴  to ask, ²⁵  “Are you the one who is to come, ²⁶  or should we look for another?”

Lukas 10:11

10:11 ‘Even the dust of your town ²⁷  that clings to our feet we wipe off ²⁸  against you. ²⁹  Nevertheless know this: The kingdom of God has come.’ ³⁰ 

Lukas 10:16

10:16 “The one who listens ³¹  to you listens to me, ³²  and the one who rejects you rejects me, and the one who rejects me rejects ³³  the one who sent me.” ³⁴ 

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ³⁵  cast them ³⁶  out? Therefore they will be your judges.

Lukas 11:46

11:46 But Jesus ³⁷  replied, ³⁸  “Woe to you experts in religious law as well! ³⁹  You load people ⁴⁰  down with burdens difficult to bear, yet you yourselves refuse to touch ⁴¹  the burdens with even one of your fingers!

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ⁴²  the key to knowledge! You did not go in yourselves, and you hindered ⁴³  those who were going in.”

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ⁴⁴  will be demanded back from ⁴⁵  you, but who will get what you have prepared for yourself?’ ⁴⁶ 

Lukas 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ⁴⁷  was coming, he would not have let ⁴⁸  his house be broken into.

Lukas 16:8

16:8 The ⁴⁹  master commended the dishonest ⁵⁰  manager because he acted shrewdly. ⁵¹  For the people ⁵²  of this world are more shrewd in dealing with their contemporaries ⁵³  than the people ⁵⁴  of light.

Lukas 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ⁵⁵  we have only done what was our duty.’” ⁵⁶ 

Lukas 18:10

18:10 “Two men went up ⁵⁷  to the temple to pray, one a Pharisee ⁵⁸  and the other a tax collector. ⁵⁹ 

Lukas 20:47

20:47 They ⁶⁰  devour ⁶¹  widows’ property, ⁶²  and as a show make long prayers. They will receive a more severe punishment.”

Lukas 21:9

21:9 And when you hear of wars and rebellions, ⁶³  do not be afraid. ⁶⁴  For these things must happen first, but the end will not come at once.” ⁶⁵ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ⁶⁶  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ⁶⁷ 

Lukas 22:67

22:67 and said, “If ⁶⁸  you are the Christ, ⁶⁹  tell us.” But he said to them, “If ⁷⁰  I tell you, you will not ⁷¹  believe,

Lukas 24:32-33

24:32 They ⁷²  said to each other, “Didn’t ⁷³  our hearts ⁷⁴  burn within us ⁷⁵  while he was speaking with us on the road, while he was explaining ⁷⁶  the scriptures to us?” 24:33 So ⁷⁷  they got up that very hour and returned to Jerusalem. ⁷⁸  They ⁷⁹  found the eleven and those with them gathered together

[1:18]  ¹ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ² tn Grk “How will I know this?”

[1:18]  ³ tn Grk “is advanced in days” (an idiom for old age).

[1:20]  ⁴ tn Grk “behold.”

[1:20]  ⁵ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ⁶ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[1:35]  ⁷ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ⁸ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ⁹ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ¹⁰ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ¹¹ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[3:7]  ¹² tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ¹³ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ¹⁴ tn Or “snakes.”

[3:7]  ¹⁵ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[5:23]  ¹⁶ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[6:8]  ¹⁷ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ¹⁸ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ¹⁹ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ²⁰ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:9]  ²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ²³ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[7:19]  ²⁴ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ²⁵ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ²⁶ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[10:11]  ²⁷ tn Or “city.”

[10:11]  ²⁸ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ²⁹ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ³⁰ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:16]  ³¹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ³² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ³³ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ³⁴ sn The one who sent me refers to God.

[11:19]  ³⁵ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ³⁶ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:46]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ³⁸ tn Grk “said.”

[11:46]  ³⁹ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ⁴⁰ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ⁴¹ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[11:52]  ⁴² sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ⁴³ tn Or “you tried to prevent.”

[12:20]  ⁴⁴ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ⁴⁵ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ⁴⁶ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:39]  ⁴⁷ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ⁴⁸ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[16:8]  ⁴⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁵⁰ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁵¹ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁵² tn Grk “sons” (an idiom).

[16:8]  ⁵³ tn Grk “with their own generation.”

[16:8]  ⁵⁴ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[17:10]  ⁵⁵ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ⁵⁶ tn Or “we have only done what we were supposed to do.”

[18:10]  ⁵⁷ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ⁵⁸ sn See the note on Pharisees in 5:17.

[18:10]  ⁵⁹ sn See the note on tax collectors in 3:12.

[20:47]  ⁶⁰ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ⁶¹ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ⁶² tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[21:9]  ⁶³ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ⁶⁴ tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

[21:9]  ⁶⁵ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

[21:34]  ⁶⁶ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ⁶⁷ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[22:67]  ⁶⁸ tn This is a first class condition in the Greek text.

[22:67]  ⁶⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ⁷⁰ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ⁷¹ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[24:32]  ⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ⁷³ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ⁷⁴ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ⁷⁵ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

[24:32]  ⁷⁶ tn Grk “opening” (cf. Acts 17:3).

[24:33]  ⁷⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ⁷⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.