Lukas 1:39

Mary and Elizabeth

1:39 In those days ¹  Mary got up and went hurriedly into the hill country, to a town of Judah, ² 

Lukas 2:29

2:29 “Now, according to your word, ³  Sovereign Lord, ⁴  permit ⁵  your servant ⁶  to depart ⁷  in peace.

Lukas 3:12

3:12 Tax collectors ⁸  also came to be baptized, and they said to him, “Teacher, what should we do?”

Lukas 5:32

5:32 I have not come ⁹  to call the righteous, but sinners to repentance.” ¹⁰ 

Lukas 9:31

9:31 They appeared in glorious splendor and spoke about his departure ¹¹  that he was about to carry out ¹²  at Jerusalem. ¹³ 

Lukas 13:3

13:3 No, I tell you! But unless you repent, ¹⁴  you will all perish as well! ¹⁵ 

Lukas 17:12

17:12 As ¹⁶  he was entering ¹⁷  a village, ten men with leprosy ¹⁸  met him. They ¹⁹  stood at a distance,

Lukas 17:29

17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ²⁰ 

Lukas 18:30

18:30 who will not receive many times more ²¹  in this age ²²  – and in the age to come, eternal life.” ²³ 

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 24:9

24:9 and when they returned from the tomb they told all these things to the eleven ²⁴  and to all the rest.

[1:39]  ¹ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

[1:39]  ² sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

[2:29]  ³ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ⁴ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ⁵ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ⁶ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[2:29]  ⁷ tn Grk “now release your servant.”

[3:12]  ⁸ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[5:32]  ⁹ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ¹⁰ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[9:31]  ¹¹ 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]  ¹² tn Or “accomplish,” “bring to completion.”

[9:31]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:3]  ¹⁴ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ¹⁵ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[17:12]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ¹⁷ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ¹⁸ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ¹⁹ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[17:29]  ²⁰ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[18:30]  ²¹ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ²² tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ²³ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[24:9]  ²⁴ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.