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 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ⁴  Then ⁵  Jesus said to Simon, “Do not be afraid; from now on ⁶  you will be catching people.” ⁷ 

Lukas 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ⁸  a glutton and a drunk, a friend of tax collectors and sinners!’ ⁹ 

Lukas 8:8

8:8 But ¹⁰  other seed fell on good soil and grew, ¹¹  and it produced a hundred times as much grain.” ¹²  As he said this, ¹³  he called out, “The one who has ears to hear had better listen!” ¹⁴ 

Lukas 10:25

The Parable of the Good Samaritan

10:25 Now ¹⁵  an expert in religious law ¹⁶  stood up to test Jesus, ¹⁷  saying, “Teacher, what must I do to inherit eternal life?” ¹⁸ 

Lukas 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ¹⁹  will not be forgiven. ²⁰ 

Lukas 13:16

13:16 Then ²¹  shouldn’t ²²  this woman, a daughter of Abraham whom Satan ²³  bound for eighteen long ²⁴  years, be released from this imprisonment ²⁵  on the Sabbath day?”

Lukas 16:28

16:28 (for I have five brothers) to warn ²⁶  them so that they don’t come ²⁷  into this place of torment.’

Lukas 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ²⁸  we have only done what was our duty.’” ²⁹ 

Lukas 17:24

17:24 For just like the lightning flashes ³⁰  and lights up the sky from one side to the other, so will the Son of Man be in his day. ³¹ 

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ³²  Jesus ³³  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ³⁴  and everything that is written about the Son of Man by the prophets will be accomplished. ³⁵ 

Lukas 19:9

19:9 Then ³⁶  Jesus said to him, “Today salvation ³⁷  has come to this household, ³⁸  because he too is a son of Abraham! ³⁹ 

Lukas 19:14

19:14 But his citizens ⁴⁰  hated ⁴¹  him and sent a delegation after him, saying, ‘We do not want this man ⁴²  to be king ⁴³  over us!’

Lukas 19:42

19:42 saying, “If you had only known on this day, ⁴⁴  even you, the things that make for peace! ⁴⁵  But now they are hidden ⁴⁶  from your eyes.

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ⁴⁷  But she, out of her poverty, put in everything she had to live on.” ⁴⁸ 

Lukas 22:59

22:59 And after about an hour still another insisted, ⁴⁹  “Certainly this man was with him, because he too is a Galilean.” ⁵⁰ 

[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).

[5:10]  ⁴ tn Or “business associates.”

[5:10]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁶ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁷ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[7:34]  ⁸ tn Grk “Behold a man.”

[7:34]  ⁹ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[8:8]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ¹¹ tn Grk “when it grew, after it grew.”

[8:8]  ¹² sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ¹³ tn Grk “said these things.”

[8:8]  ¹⁴ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[10:25]  ¹⁵ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:25]  ¹⁶ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ¹⁸ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[12:10]  ¹⁹ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ²⁰ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[13:16]  ²¹ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ²² tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ²³ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²⁴ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²⁵ tn Or “bondage”; Grk “bond.”

[16:28]  ²⁶ 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]  ²⁷ tn Grk “lest they also come.”

[17:10]  ²⁸ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ²⁹ tn Or “we have only done what we were supposed to do.”

[17:24]  ³⁰ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ³¹ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[18:31]  ³² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ³⁵ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[19:9]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ³⁷ 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]  ³⁸ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ³⁹ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:14]  ⁴⁰ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ⁴¹ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁴² tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁴³ tn Or “to rule.”

[19:42]  ⁴⁴ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁴⁵ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ⁴⁶ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[21:4]  ⁴⁷ tn Grk “out of what abounded to them.”

[21:4]  ⁴⁸ tn Or “put in her entire livelihood.”

[22:59]  ⁴⁹ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ⁵⁰ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.