Lukas 1:31

1:31 Listen: ¹  You will become pregnant ²  and give birth to ³  a son, and you will name him ⁴  Jesus. ⁵ 

Lukas 2:52

2:52 And Jesus increased ⁶  in wisdom and in stature, and in favor with God and with people.

Lukas 4:1

The Temptation of Jesus

4:1 Then ⁷  Jesus, full of the Holy Spirit, returned from the Jordan River ⁸  and was led by the Spirit ⁹  in ¹⁰  the wilderness, ¹¹ 

Lukas 5:31

5:31 Jesus ¹²  answered them, “Those who are well don’t need a physician, but those who are sick do. ¹³ 

Lukas 6:11

6:11 But they were filled with mindless rage ¹⁴  and began debating with one another what they would do ¹⁵  to Jesus.

Lukas 8:30

8:30 Jesus then ¹⁶  asked him, “What is your name?” He ¹⁷  said, “Legion,” ¹⁸  because many demons had entered him.

Lukas 8:46

8:46 But Jesus said, “Someone touched me, for I know that power has gone out ¹⁹  from me.”

Lukas 8:50

8:50 But when Jesus heard this, he told ²⁰  him, “Do not be afraid; just believe, and she will be healed.” ²¹ 

Lukas 9:60

9:60 But Jesus ²²  said to him, “Let the dead bury their own dead, ²³  but as for you, go and proclaim the kingdom of God.” ²⁴ 

Lukas 10:37

10:37 The expert in religious law ²⁵  said, “The one who showed mercy ²⁶  to him.” So ²⁷  Jesus said to him, “Go and do ²⁸  the same.”

Lukas 13:12

13:12 When ²⁹  Jesus saw her, he called her to him ³⁰  and said, “Woman, ³¹  you are freed ³²  from your infirmity.” ³³ 

Lukas 18:19

18:19 Jesus ³⁴  said to him, “Why do you call me good? ³⁵  No one is good except God alone.

Lukas 19:4

19:4 So ³⁶  he ran on ahead and climbed up into a sycamore tree ³⁷  to see him, because Jesus ³⁸  was going to pass that way.

Lukas 20:8

20:8 Then ³⁹  Jesus said to them, “Neither will I tell you ⁴⁰  by whose authority ⁴¹  I do these things.”

Lukas 23:43

23:43 And Jesus ⁴²  said to him, “I tell you the truth, ⁴³  today ⁴⁴  you will be with me in paradise.” ⁴⁵ 

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ⁴⁶  himself stood among them and said to them, “Peace be with you.” ⁴⁷ 

[1:31]  ¹ tn Grk “And behold.”

[1:31]  ² tn Grk “you will conceive in your womb.”

[1:31]  ³ tn Or “and bear.”

[1:31]  ⁴ tn Grk “you will call his name.”

[1:31]  ⁵ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[2:52]  ⁶ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[4:1]  ⁷ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ⁸ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ⁹ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ¹⁰ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ¹¹ tn Or “desert.”

[5:31]  ¹² tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ¹³ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[6:11]  ¹⁴ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ¹⁵ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[8:30]  ¹⁶ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ¹⁷ tn Here δέ (de) has not been translated.

[8:30]  ¹⁸ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:46]  ¹⁹ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[8:50]  ²⁰ tn Grk “answered.”

[8:50]  ²¹ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[9:60]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ²³ 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]  ²⁴ 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.

[10:37]  ²⁵ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ²⁶ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ²⁷ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ²⁸ tn This recalls the verb of the earlier reply in v. 28.

[13:12]  ²⁹ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ³⁰ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ³¹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ³² tn Or “released.”

[13:12]  ³³ tn Or “sickness.”

[18:19]  ³⁴ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ³⁵ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[19:4]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ³⁷ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ³⁸ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[20:8]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ⁴⁰ 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]  ⁴¹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[23:43]  ⁴² tn Grk “he.”

[23:43]  ⁴³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ⁴⁴ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ⁴⁵ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[24:36]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ⁴⁷ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.