Lukas 1:6

1:6 They ¹  were both righteous in the sight of God, following ²  all the commandments and ordinances of the Lord blamelessly. ³ 

Lukas 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ⁴ 

Lukas 4:13

4:13 So ⁵  when the devil ⁶  had completed every temptation, he departed from him until a more opportune time. ⁷ 

Lukas 6:19-20

6:19 The ⁸  whole crowd was trying to touch him, because power ⁹  was coming out from him and healing them all.

6:20 Then ¹⁰  he looked up ¹¹  at his disciples and said:

“Blessed ¹²  are you who are poor, ¹³  for the kingdom of God belongs ¹⁴  to you.

Lukas 8:44

8:44 She ¹⁵  came up behind Jesus ¹⁶  and touched the edge ¹⁷  of his cloak, ¹⁸  and at once the bleeding ¹⁹  stopped.

Lukas 9:51

Rejection in Samaria

9:51 Now when ²⁰  the days drew near ²¹  for him to be taken up, ²²  Jesus ²³  set out resolutely ²⁴  to go to Jerusalem. ²⁵ 

Lukas 10:23

10:23 Then ²⁶  Jesus ²⁷  turned ²⁸  to his ²⁹  disciples and said privately, “Blessed ³⁰  are the eyes that see what you see!

Lukas 11:16

11:16 Others, to test ³¹  him, ³²  began asking for ³³  a sign ³⁴  from heaven.

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ³⁵  to give you the kingdom.

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ³⁶  and sinners were coming ³⁷  to hear him.

Lukas 18:24

18:24 When Jesus noticed this, ³⁸  he said, “How hard ³⁹  it is for the rich to enter the kingdom of God! ⁴⁰ 

Lukas 18:35

Healing a Blind Man

18:35 As ⁴¹  Jesus ⁴²  approached ⁴³  Jericho, ⁴⁴  a blind man was sitting by the road begging.

Lukas 21:10

Persecution of Disciples

21:10 Then he said to them, “Nation will rise up in arms ⁴⁵  against nation, and kingdom against kingdom.

Lukas 21:38

21:38 And all the people ⁴⁶  came to him early in the morning to listen to him in the temple courts. ⁴⁷ 

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁴⁸  wrong.”

Lukas 24:28

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ⁴⁹ 

Lukas 24:50

Jesus’ Departure

24:50 Then ⁵⁰  Jesus ⁵¹  led them out as far as Bethany, ⁵²  and lifting up his hands, he blessed them.

[1:6]  ¹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ² tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ³ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:70]  ⁴ tn Grk “from the ages,” “from eternity.”

[4:13]  ⁵ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ⁶ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ⁷ tn Grk “until a favorable time.”

[4:13]  sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

[6:19]  ⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ⁹ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[6:20]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹¹ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ¹² sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ¹³ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ¹⁴ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[8:44]  ¹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹⁷ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ¹⁸ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁹ tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[9:51]  ²⁰ tn Grk “And it happened that when.” 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.

[9:51]  ²¹ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ²² sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ²⁴ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:23]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ²⁸ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ²⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ³⁰ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[11:16]  ³¹ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ³² tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ³³ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ³⁴ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[12:32]  ³⁵ tn Or perhaps, “your Father chooses.”

[15:1]  ³⁶ sn See the note on tax collectors in 3:12.

[15:1]  ³⁷ tn Grk “were drawing near.”

[18:24]  ³⁸ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ³⁹ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ⁴⁰ 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.

[18:35]  ⁴¹ tn Grk “Now it happened that as.” 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.

[18:35]  ⁴² tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ⁴³ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ⁴⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[21:10]  ⁴⁵ tn For the translation “rise up in arms” see L&N 55.2.

[21:38]  ⁴⁶ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ⁴⁷ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[21:38]  tn Grk “in the temple.”

[23:41]  ⁴⁸ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[24:28]  ⁴⁹ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

[24:50]  ⁵⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ⁵² sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.