Lukas 1:1

Explanatory Preface

1:1 Now ¹  many have undertaken to compile an account ²  of the things ³  that have been fulfilled ⁴  among us,

Lukas 1:72

1:72 He has done this ⁵  to show mercy ⁶  to our ancestors, ⁷ 

and to remember his holy covenant ⁸  –

Lukas 1:77

1:77 to give his people knowledge of salvation ⁹  through the forgiveness ¹⁰  of their sins.

Lukas 7:26

7:26 What did you go out to see? A prophet? Yes, I tell you, and more ¹¹  than a prophet.

Lukas 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ¹²  asked Jesus ¹³  to have dinner with him, so ¹⁴  he went into the Pharisee’s house and took his place at the table. ¹⁵ 

Lukas 10:8

10:8 Whenever ¹⁶  you enter a town ¹⁷  and the people ¹⁸  welcome you, eat what is set before you.

Lukas 11:2

11:2 So he said to them, “When you pray, ¹⁹  say:

Father, ²⁰  may your name be honored; ²¹ 

may your kingdom come. ²² 

Lukas 12:50

12:50 I have a baptism ²³  to undergo, ²⁴  and how distressed I am until it is finished!

Lukas 14:13

14:13 But when you host an elaborate meal, ²⁵  invite the poor, the crippled, ²⁶  the lame, and ²⁷  the blind. ²⁸ 

Lukas 22:6

22:6 So ²⁹  Judas ³⁰  agreed and began looking for an opportunity to betray Jesus ³¹  when no crowd was present. ³² 

Lukas 22:12

22:12 Then he will show you a large furnished room upstairs. Make preparations there.”

Lukas 22:23

22:23 So ³³  they began to question one another as to which of them it could possibly be who would do this.

Lukas 22:40

22:40 When he came to the place, ³⁴  he said to them, “Pray that you will not fall into temptation.” ³⁵ 

[1:1]  ¹ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ² tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ³ tn Or “events.”

[1:1]  ⁴ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[1:72]  ⁵ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ⁶ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁷ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ⁸ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:77]  ⁹ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ¹⁰ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[7:26]  ¹¹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[7:36]  ¹² sn See the note on Pharisees in 5:17.

[7:36]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ¹⁵ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[10:8]  ¹⁶ 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]  ¹⁷ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ¹⁸ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[11:2]  ¹⁹ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ²⁰ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ²¹ tn Grk “hallowed be your name.”

[11:2]  ²² tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[12:50]  ²³ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ²⁴ tn Grk “to be baptized with.”

[14:13]  ²⁵ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ²⁶ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ²⁷ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ²⁸ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[22:6]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

[22:6]  ³⁰ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ³¹ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ³² tn Grk “apart from the crowd.”

[22:6]  sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

[22:23]  ³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

[22:40]  ³⁴ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ³⁵ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.