Lukas 1:9

1:9 he was chosen by lot, according to the custom of the priesthood, ¹  to enter ²  the holy place ³  of the Lord and burn incense.

Lukas 1:23

1:23 When his time of service was over, ⁴  he went to his home.

Lukas 1:33

1:33 He ⁵  will reign over the house of Jacob ⁶  forever, and his kingdom will never end.”

Lukas 1:55-56

1:55 as he promised ⁷  to our ancestors, ⁸  to Abraham and to his descendants ⁹  forever.”

1:56 So ¹⁰  Mary stayed with Elizabeth ¹¹  about three months ¹²  and then returned to her home.

Lukas 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ¹³ 

to guide our feet into the way ¹⁴  of peace.”

Lukas 2:28

2:28 Simeon ¹⁵  took him in his arms and blessed God, saying, ¹⁶ 

Lukas 4:26

4:26 Yet ¹⁷  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ¹⁸ 

Lukas 4:31

Ministry in Capernaum

4:31 So ¹⁹  he went down to Capernaum, ²⁰  a town ²¹  in Galilee, and on the Sabbath he began to teach the people. ²² 

Lukas 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ²³  Won’t they both fall ²⁴  into a pit?

Lukas 7:30

7:30 However, the Pharisees ²⁵  and the experts in religious law ²⁶  rejected God’s purpose ²⁷  for themselves, because they had not been baptized ²⁸  by John. ²⁹ ) ³⁰ 

Lukas 7:41

7:41 “A certain creditor ³¹  had two debtors; one owed him ³²  five hundred silver coins, ³³  and the other fifty.

Lukas 7:50

7:50 He ³⁴  said to the woman, “Your faith ³⁵  has saved you; ³⁶  go in peace.”

Lukas 8:23

8:23 and as they sailed he fell asleep. Now a violent windstorm ³⁷  came down on the lake, ³⁸  and the boat ³⁹  started filling up with water, and they were in danger.

Lukas 8:48

8:48 Then ⁴⁰  he said to her, “Daughter, your faith has made you well. ⁴¹  Go in peace.”

Lukas 9:52

9:52 He ⁴²  sent messengers on ahead of him. ⁴³  As they went along, ⁴⁴  they entered a Samaritan village to make things ready in advance ⁴⁵  for him,

Lukas 10:8

10:8 Whenever ⁴⁶  you enter a town ⁴⁷  and the people ⁴⁸  welcome you, eat what is set before you.

Lukas 10:36

10:36 Which of these three do you think became a neighbor ⁴⁹  to the man who fell into the hands of the robbers?”

Lukas 13:21

13:21 It is like yeast that a woman took and mixed with ⁵⁰  three measures ⁵¹  of flour until all the dough had risen.” ⁵² 

Lukas 16:4

16:4 I know ⁵³  what to do so that when I am put out of management, people will welcome me into their homes.’ ⁵⁴ 

Lukas 16:27

16:27 So ⁵⁵  the rich man ⁵⁶  said, ‘Then I beg you, father – send Lazarus ⁵⁷  to my father’s house

Lukas 17:11-12

The Grateful Leper

17:11 Now on ⁵⁸  the way to Jerusalem, ⁵⁹  Jesus ⁶⁰  was passing along ⁶¹  between Samaria and Galilee. 17:12 As ⁶²  he was entering ⁶³  a village, ten men with leprosy ⁶⁴  met him. They ⁶⁵  stood at a distance,

Lukas 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ⁶⁶  God with a loud voice.

Lukas 18:19

18:19 Jesus ⁶⁷  said to him, “Why do you call me good? ⁶⁸  No one is good except God alone.

Lukas 18:25

18:25 In fact, it is easier for a camel to go through the eye of a needle ⁶⁹  than for a rich person to enter the kingdom of God.”

Lukas 18:35

Healing a Blind Man

18:35 As ⁷⁰  Jesus ⁷¹  approached ⁷²  Jericho, ⁷³  a blind man was sitting by the road begging.

Lukas 19:4

19:4 So ⁷⁴  he ran on ahead and climbed up into a sycamore tree ⁷⁵  to see him, because Jesus ⁷⁶  was going to pass that way.

Lukas 19:12

19:12 Therefore he said, “A nobleman ⁷⁷  went to a distant country to receive ⁷⁸  for himself a kingdom and then return. ⁷⁹ 

Lukas 22:3

22:3 Then ⁸⁰  Satan ⁸¹  entered Judas, the one called Iscariot, who was one of the twelve. ⁸² 

Lukas 22:46

22:46 So ⁸³  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ⁸⁴ 

Lukas 22:54

Jesus’ Condemnation and Peter’s Denials

22:54 Then ⁸⁵  they arrested ⁸⁶  Jesus, ⁸⁷  led him away, and brought him into the high priest’s house. ⁸⁸  But Peter was following at a distance.

Lukas 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ⁸⁹  you the Christ? ⁹⁰  Save yourself and us!”

Lukas 24:20

24:20 and how our chief priests and rulers handed him over ⁹¹  to be condemned to death, and crucified ⁹²  him.

Lukas 24:51

24:51 Now ⁹³  during the blessing ⁹⁴  he departed ⁹⁵  and was taken up into heaven. ⁹⁶ 

[1:9]  ¹ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ² tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ³ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:23]  ⁴ tn Grk “And it happened that as the days of his service were ended.” 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.

[1:33]  ⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ⁶ tn Or “over Israel.”

[1:33]  sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.

[1:55]  ⁷ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ⁸ tn Grk “fathers.”

[1:55]  ⁹ tn Grk “his seed” (an idiom for offspring or descendants).

[1:56]  ¹⁰ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ¹¹ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ¹² sn As is typical with Luke the timing is approximate (about three months), not specific.

[1:79]  ¹³ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ¹⁴ tn Or “the path.”

[2:28]  ¹⁵ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ¹⁶ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[4:26]  ¹⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ¹⁸ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:26]  map For location see Map1 A1; JP3 F3; JP4 F3.

[4:31]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ²⁰ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:31]  ²¹ tn Or “city.”

[4:31]  ²² tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[6:39]  ²³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ²⁴ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[7:30]  ²⁵ sn See the note on Pharisees in 5:17.

[7:30]  ²⁶ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ²⁷ tn Or “plan.”

[7:30]  ²⁸ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ²⁹ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ³⁰ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:41]  ³¹ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ³² tn The word “him” is not in the Greek text, but is implied.

[7:41]  ³³ tn Grk “five hundred denarii.”

[7:41]  sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.

[7:50]  ³⁴ tn Here δέ (de) has not been translated.

[7:50]  ³⁵ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ³⁶ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[8:23]  ³⁷ tn Or “a squall.”

[8:23]  ³⁸ sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[8:23]  ³⁹ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

[8:48]  ⁴⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ⁴¹ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:52]  ⁴² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁴³ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ⁴⁴ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁴⁵ tn Or “to prepare (things) for him.”

[10:8]  ⁴⁶ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ⁴⁷ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ⁴⁸ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:36]  ⁴⁹ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[13:21]  ⁵⁰ tn Grk “hid in.”

[13:21]  ⁵¹ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ⁵² tn Grk “it was all leavened.”

[13:21]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[16:4]  ⁵³ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ⁵⁴ sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[16:27]  ⁵⁵ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ⁵⁶ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ⁵⁷ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[17:11]  ⁵⁸ tn Grk “Now it happened that on.” 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.

[17:11]  ⁵⁹ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ⁶¹ tn Or “was traveling about.”

[17:12]  ⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁶³ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ⁶⁴ 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]  ⁶⁵ 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.

[17:15]  ⁶⁶ tn Grk “glorifying God.”

[18:19]  ⁶⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁶⁸ 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.

[18:25]  ⁶⁹ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[18:35]  ⁷⁰ 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]  ⁷¹ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ⁷² 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]  ⁷³ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[19:4]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:12]  ⁷⁷ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ⁷⁸ sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

[19:12]  ⁷⁹ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[22:3]  ⁸⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ⁸¹ 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]  ⁸² tn Grk “Iscariot, being of the number of the twelve.”

[22:46]  ⁸³ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁸⁴ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[22:54]  ⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ⁸⁶ tn Or “seized” (L&N 37.109).

[22:54]  ⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ⁸⁸ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

[23:39]  ⁸⁹ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ⁹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[24:20]  ⁹¹ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ⁹² sn See the note on crucify in 23:21.

[24:51]  ⁹³ tn Grk “And it happened that while.” 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.

[24:51]  ⁹⁴ tn Grk “while he blessed them.”

[24:51]  ⁹⁵ tn Grk “he departed from them.”

[24:51]  ⁹⁶ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

[24:51]  tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

[24:51]  sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.