Lukas 1:25

1:25 “This is what ¹  the Lord has done for me at the time ²  when he has been gracious to me, ³  to take away my disgrace ⁴  among people.” ⁵ 

Lukas 1:51

1:51 He has demonstrated power ⁶  with his arm; he has scattered those whose pride wells up from the sheer arrogance ⁷  of their hearts.

Lukas 2:1

The Census and the Birth of Jesus

2:1 Now ⁸  in those days a decree ⁹  went out from Caesar ¹⁰  Augustus ¹¹  to register ¹²  all the empire ¹³  for taxes.

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ¹⁴  Jesus, in the power of the Spirit, ¹⁵  returned to Galilee, and news about him spread ¹⁶  throughout the surrounding countryside. ¹⁷ 

Lukas 8:34

8:34 When ¹⁸  the herdsmen saw what had happened, they ran off and spread the news ¹⁹  in the town ²⁰  and countryside.

Lukas 9:30-31

9:30 Then ²¹  two men, Moses and Elijah, ²²  began talking with him. ²³  9:31 They appeared in glorious splendor and spoke about his departure ²⁴  that he was about to carry out ²⁵  at Jerusalem. ²⁶ 

Lukas 11:45

11:45 One of the experts in religious law ²⁷  answered him, “Teacher, when you say these things you insult ²⁸  us too.”

Lukas 14:4

14:4 But they remained silent. So ²⁹  Jesus ³⁰  took hold of the man, ³¹  healed him, and sent him away. ³² 

Lukas 16:21

16:21 who longed to eat ³³  what fell from the rich man’s table. In addition, the dogs ³⁴  came and licked ³⁵  his sores.

Lukas 17:28

17:28 Likewise, just as it was ³⁶  in the days of Lot, people ³⁷  were eating, drinking, buying, selling, planting, building;

Lukas 18:33

18:33 They will flog him severely ³⁸  and kill him. Yet ³⁹  on the third day he will rise again.”

Lukas 18:40

18:40 So ⁴⁰  Jesus stopped and ordered the beggar ⁴¹  to be brought to him. When the man ⁴²  came near, Jesus ⁴³  asked him,

Lukas 21:1

The Widow’s Offering

21:1 Jesus ⁴⁴  looked up ⁴⁵  and saw the rich putting their gifts into the offering box. ⁴⁶ 

Lukas 22:3

22:3 Then ⁴⁷  Satan ⁴⁸  entered Judas, the one called Iscariot, who was one of the twelve. ⁴⁹ 

Lukas 22:45

22:45 When ⁵⁰  he got up from prayer, he came to the disciples and found them sleeping, exhausted ⁵¹  from grief.

[1:25]  ¹ tn Grk “Thus.”

[1:25]  ² tn Grk “in the days.”

[1:25]  ³ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ⁴ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ⁵ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:51]  ⁶ 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]  ⁷ 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.

[2:1]  ⁸ 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.

[2:1]  ⁹ sn This decree was a formal decree from the Roman Senate.

[2:1]  ¹⁰ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ¹¹ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ¹² tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.

[2:1]  ¹³ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[4:14]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ¹⁵ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ¹⁶ tn Grk “went out.”

[4:14]  ¹⁷ tn Grk “all the surrounding region.”

[8:34]  ¹⁸ tn Here δέ (de) has not been translated.

[8:34]  ¹⁹ tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

[8:34]  ²⁰ tn Or “city.”

[9:30]  ²¹ tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. 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).

[9:30]  ²² sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ²³ tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[9:31]  ²⁴ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ²⁵ tn Or “accomplish,” “bring to completion.”

[9:31]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:45]  ²⁷ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ²⁸ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[14:4]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ³¹ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ³² tn Or “and let him go.”

[16:21]  ³³ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ³⁴ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ³⁵ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[17:28]  ³⁶ tn Or “as it happened.”

[17:28]  ³⁷ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[18:33]  ³⁸ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ³⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

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

[18:40]  ⁴¹ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ⁴² tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:1]  ⁴⁴ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ⁴⁵ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ⁴⁶ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

[22:3]  ⁴⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ⁴⁸ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ⁴⁹ tn Grk “Iscariot, being of the number of the twelve.”

[22:45]  ⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ⁵¹ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).