Lukas 2:51

2:51 Then ¹  he went down with them and came to Nazareth, ²  and was obedient ³  to them. But ⁴  his mother kept all these things ⁵  in her heart. ⁶ 

Lukas 4:16

Rejection at Nazareth

4:16 Now ⁷  Jesus ⁸  came to Nazareth, ⁹  where he had been brought up, and went into the synagogue ¹⁰  on the Sabbath day, as was his custom. ¹¹  He ¹²  stood up to read, ¹³ 

Lukas 4:20

4:20 Then ¹⁴  he rolled up ¹⁵  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ¹⁶  him.

Lukas 7:29

7:29 (Now ¹⁷  all the people who heard this, even the tax collectors, ¹⁸  acknowledged ¹⁹  God’s justice, because they had been baptized ²⁰  with John’s baptism.

Lukas 8:43

8:43 Now ²¹  a woman was there who had been suffering from a hemorrhage ²²  for twelve years ²³  but could not be healed by anyone.

Lukas 9:3

9:3 He ²⁴  said to them, “Take nothing for your ²⁵  journey – no staff, ²⁶  no bag, ²⁷  no bread, no money, and do not take an extra tunic. ²⁸ 

Lukas 9:23

A Call to Discipleship

9:23 Then ²⁹  he said to them all, ³⁰  “If anyone wants to become my follower, ³¹  he must deny ³²  himself, take up his cross daily, ³³  and follow me.

Lukas 9:59

9:59 Jesus ³⁴  said to another, “Follow me.” But he replied, ³⁵  “Lord, first let me go and bury my father.”

Lukas 12:15

12:15 Then ³⁶  he said to them, “Watch out and guard yourself from ³⁷  all types of greed, ³⁸  because one’s life does not consist in the abundance of his possessions.”

Lukas 14:5

14:5 Then ³⁹  he said to them, “Which of you, if you have a son ⁴⁰  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 17:6

17:6 So ⁴¹  the Lord replied, ⁴²  “If ⁴³  you had faith the size of ⁴⁴  a mustard seed, you could say to this black mulberry ⁴⁵  tree, ‘Be pulled out by the roots and planted in the sea,’ ⁴⁶  and it would obey ⁴⁷  you.

Lukas 17:22

The Coming of the Son of Man

17:22 Then ⁴⁸  he said to the disciples, “The days are coming when you will desire to see one of the days ⁴⁹  of the Son of Man, and you will not see it.

Lukas 19:47

19:47 Jesus ⁵⁰  was teaching daily in the temple courts. The chief priests and the experts in the law ⁵¹  and the prominent leaders among the people were seeking to assassinate ⁵²  him,

Lukas 20:2

20:2 and said to him, ⁵³  “Tell us: By what authority ⁵⁴  are you doing these things? ⁵⁵  Or who it is who gave you this authority?”

Lukas 20:26

20:26 Thus ⁵⁶  they were unable in the presence of the people to trap ⁵⁷  him with his own words. ⁵⁸  And stunned ⁵⁹  by his answer, they fell silent.

Lukas 21:7

21:7 So ⁶⁰  they asked him, ⁶¹  “Teacher, when will these things ⁶²  happen? And what will be the sign that ⁶³  these things are about to take place?”

Lukas 22:36

22:36 He said to them, “But now, the one who ⁶⁴  has a money bag must take it, and likewise a traveler’s bag ⁶⁵  too. And the one who has no sword must sell his cloak and buy one.

Lukas 22:44

22:44 And in his anguish ⁶⁶  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ⁶⁷ 

Lukas 22:56

22:56 Then a slave girl, ⁶⁸  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ⁶⁹  dressing him in elegant clothes, ⁷⁰  Herod ⁷¹  sent him back to Pilate.

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ⁷²  deserving death. ⁷³ 

Lukas 23:56

23:56 Then ⁷⁴  they returned and prepared aromatic spices ⁷⁵  and perfumes. ⁷⁶ 

On the Sabbath they rested according to the commandment. ⁷⁷ 

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ⁷⁸  “Are you the only visitor to Jerusalem who doesn’t know ⁷⁹  the things that have happened there ⁸⁰  in these days?”

Lukas 24:23

24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ⁸¹  who said he was alive.

Lukas 24:33

24:33 So ⁸²  they got up that very hour and returned to Jerusalem. ⁸³  They ⁸⁴  found the eleven and those with them gathered together

[2:51]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ³ tn Or “was submitting.”

[2:51]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁵ tn Or “all these words.”

[2:51]  ⁶ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[4:16]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ⁹ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ¹⁰ sn See the note on synagogues in 4:15.

[4:16]  ¹¹ tn Grk “according to his custom.”

[4:16]  ¹² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ¹³ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:20]  ¹⁴ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ¹⁵ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ¹⁶ tn Or “gazing at,” “staring at.”

[7:29]  ¹⁷ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ¹⁸ sn See the note on tax collectors in 3:12.

[7:29]  ¹⁹ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ²⁰ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[8:43]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ²² tn Grk “a flow of blood.”

[8:43]  ²³ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[9:3]  ²⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ²⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ²⁶ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ²⁷ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ²⁸ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:23]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ³⁰ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ³¹ tn Grk “to come after me.”

[9:23]  ³² tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ³³ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:59]  ³⁴ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ³⁵ tn Grk “said.”

[12:15]  ³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ³⁷ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ³⁸ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[14:5]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ⁴⁰ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[17:6]  ⁴¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ⁴² tn Grk “said.”

[17:6]  ⁴³ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ⁴⁴ tn Grk “faith as,” “faith like.”

[17:6]  ⁴⁵ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ⁴⁶ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ⁴⁷ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[17:22]  ⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ⁴⁹ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[19:47]  ⁵⁰ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ⁵¹ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ⁵² tn Grk “to destroy.”

[19:47]  sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

[20:2]  ⁵³ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ⁵⁴ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ⁵⁵ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[20:26]  ⁵⁶ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ⁵⁷ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ⁵⁸ tn Grk “to trap him in a saying.”

[20:26]  ⁵⁹ tn Or “amazed.”

[21:7]  ⁶⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

[21:7]  ⁶¹ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[21:7]  ⁶² sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[21:7]  ⁶³ tn Grk “when.”

[22:36]  ⁶⁴ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ⁶⁵ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:44]  ⁶⁶ tn Grk “And being in anguish.”

[22:44]  ⁶⁷ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:56]  ⁶⁸ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[23:11]  ⁶⁹ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ⁷⁰ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ⁷¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:15]  ⁷² sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ⁷³ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[23:56]  ⁷⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ⁷⁵ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ⁷⁶ tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ⁷⁷ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[24:18]  ⁷⁸ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ⁷⁹ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ⁸⁰ tn Grk “in it” (referring to the city of Jerusalem).

[24:23]  ⁸¹ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:33]  ⁸² tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ⁸³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ⁸⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.