Lukas 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹  and your wife Elizabeth will bear you a son; you ²  will name him John. ³ 

Lukas 3:3

3:3 He ⁴  went into all the region around the Jordan River, ⁵  preaching a baptism of repentance for the forgiveness of sins. ⁶ 

Lukas 4:20

4:20 Then ⁷  he rolled up ⁸  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ⁹  him.

Lukas 5:7

5:7 So ¹⁰  they motioned ¹¹  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ¹² 

Lukas 5:29

5:29 Then ¹³  Levi gave a great banquet ¹⁴  in his house for Jesus, ¹⁵  and there was a large crowd of tax collectors and others sitting ¹⁶  at the table with them.

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 7:42

7:42 When they could not pay, he canceled ²¹  the debts of both. Now which of them will love him more?”

Lukas 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ²²  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Lukas 9:23

A Call to Discipleship

9:23 Then ²³  he said to them all, ²⁴  “If anyone wants to become my follower, ²⁵  he must deny ²⁶  himself, take up his cross daily, ²⁷  and follow me.

Lukas 9:36

9:36 After ²⁸  the voice had spoken, Jesus was found alone. So ²⁹  they kept silent and told no one ³⁰  at that time ³¹  anything of what they had seen.

Lukas 11:18

11:18 So ³²  if ³³  Satan too is divided against himself, how will his kingdom stand? I ask you this because ³⁴  you claim that I cast out demons by Beelzebul.

Lukas 11:46

11:46 But Jesus ³⁵  replied, ³⁶  “Woe to you experts in religious law as well! ³⁷  You load people ³⁸  down with burdens difficult to bear, yet you yourselves refuse to touch ³⁹  the burdens with even one of your fingers!

Lukas 12:11

12:11 But when they bring you before the synagogues, ⁴⁰  the ⁴¹  rulers, and the authorities, do not worry about how you should make your defense ⁴²  or what you should say,

Lukas 14:14

14:14 Then ⁴³  you will be blessed, ⁴⁴  because they cannot repay you, for you will be repaid ⁴⁵  at the resurrection of the righteous.”

Lukas 15:17

15:17 But when he came to his senses ⁴⁶  he said, ‘How many of my father’s hired workers have food ⁴⁷  enough to spare, but here I am dying from hunger!

Lukas 16:9-10

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁴⁸  so that when it runs out you will be welcomed ⁴⁹  into the eternal homes. ⁵⁰ 

16:10 “The one who is faithful in a very little ⁵¹  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much.

Lukas 16:16

16:16 “The law and the prophets were in force ⁵²  until John; ⁵³  since then, ⁵⁴  the good news of the kingdom of God ⁵⁵  has been proclaimed, and everyone is urged to enter it. ⁵⁶ 

Lukas 16:28

16:28 (for I have five brothers) to warn ⁵⁷  them so that they don’t come ⁵⁸  into this place of torment.’

Lukas 19:9

19:9 Then ⁵⁹  Jesus said to him, “Today salvation ⁶⁰  has come to this household, ⁶¹  because he too is a son of Abraham! ⁶² 

Lukas 19:23

19:23 Why then didn’t you put ⁶³  my money in the bank, ⁶⁴  so that when I returned I could have collected it with interest?’

Lukas 19:44

19:44 They will demolish you ⁶⁵  – you and your children within your walls ⁶⁶  – and they will not leave within you one stone ⁶⁷  on top of another, ⁶⁸  because you did not recognize the time of your visitation from God.” ⁶⁹ 

Lukas 20:11

20:11 So ⁷⁰  he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. ⁷¹ 

Lukas 21:11

21:11 There will be great earthquakes, and famines ⁷²  and plagues in various places, and there will be terrifying sights ⁷³  and great signs ⁷⁴  from heaven.

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ⁷⁵  dressing him in elegant clothes, ⁷⁶  Herod ⁷⁷  sent him back to Pilate.

[1:13]  ¹ tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ² tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ³ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[3:3]  ⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:3]  ⁵ tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ⁶ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

[4:20]  ⁷ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ⁸ 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]  ⁹ tn Or “gazing at,” “staring at.”

[5:7]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ¹¹ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ¹² tn This infinitive conveys the idea that the boats were at the point of sinking.

[5:29]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ¹⁴ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ¹⁶ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[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.

[7:42]  ²¹ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[8:49]  ²² tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

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

[9:23]  ²⁴ 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]  ²⁵ tn Grk “to come after me.”

[9:23]  ²⁶ 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]  ²⁷ 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.

[9:36]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ³⁰ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ³¹ tn Grk “in those days.”

[11:18]  ³² tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ³³ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ³⁴ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:46]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ³⁶ tn Grk “said.”

[11:46]  ³⁷ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ³⁸ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ³⁹ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[12:11]  ⁴⁰ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  sn See the note on synagogues in 4:15.

[12:11]  ⁴¹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:11]  ⁴² tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[14:14]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ⁴⁴ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ⁴⁵ sn The passive verb will be repaid looks at God’s commendation.

[15:17]  ⁴⁶ tn Grk “came to himself” (an idiom).

[15:17]  ⁴⁷ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[16:9]  ⁴⁸ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ⁴⁹ sn The passive refers to the welcome of heaven.

[16:9]  ⁵⁰ tn Grk “eternal tents” (as dwelling places).

[16:10]  ⁵¹ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[16:16]  ⁵² tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ⁵³ sn John refers to John the Baptist.

[16:16]  ⁵⁴ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁵⁵ 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.

[16:16]  ⁵⁶ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:28]  ⁵⁷ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ⁵⁸ tn Grk “lest they also come.”

[19:9]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ⁶⁰ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ⁶¹ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ⁶² sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:23]  ⁶³ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ⁶⁴ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[19:44]  ⁶⁵ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ⁶⁶ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ⁶⁷ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁶⁸ tn Grk “leave stone on stone.”

[19:44]  ⁶⁹ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[20:11]  ⁷⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ⁷¹ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

[21:11]  ⁷² sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ⁷³ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ⁷⁴ sn See Jer 4:13-22; 14:12; 21:6-7.

[23:11]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.