Lukas 1:15

1:15 for he will be great in the sight of ¹  the Lord. He ²  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ³ 

Lukas 2:20

2:20 So ⁴  the shepherds returned, glorifying and praising ⁵  God for all they had heard and seen; everything was just as they had been told. ⁶ 

Lukas 4:41

4:41 Demons also came out ⁷  of many, crying out, ⁸  “You are the Son of God!” ⁹  But he rebuked ¹⁰  them, and would not allow them to speak, ¹¹  because they knew that he was the Christ. ¹² 

Lukas 5:19

5:19 But ¹³  since they found ¹⁴  no way to carry him in because of the crowd, they went up on the roof ¹⁵  and let him down on the stretcher ¹⁶  through the roof tiles ¹⁷  right ¹⁸  in front of Jesus. ¹⁹ 

Lukas 7:4

7:4 When ²⁰  they came ²¹  to Jesus, they urged ²²  him earnestly, ²³  “He is worthy ²⁴  to have you do this for him,

Lukas 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ²⁵  who will prepare your way before you.’ ²⁶ 

Lukas 8:37

8:37 Then ²⁷  all the people of the Gerasenes ²⁸  and the surrounding region ²⁹  asked Jesus ³⁰  to leave them alone, ³¹  for they were seized with great fear. ³²  So ³³  he got into the boat and left. ³⁴ 

Lukas 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ³⁵  the tetrarch ³⁶  heard about everything that was happening, and he was thoroughly perplexed, ³⁷  because some people were saying that John ³⁸  had been raised from the dead,

Lukas 9:42

9:42 As ³⁹  the boy ⁴⁰  was approaching, the demon threw him to the ground ⁴¹  and shook him with convulsions. ⁴²  But Jesus rebuked ⁴³  the unclean ⁴⁴  spirit, healed the boy, and gave him back to his father.

Lukas 11:18

11:18 So ⁴⁵  if ⁴⁶  Satan too is divided against himself, how will his kingdom stand? I ask you this because ⁴⁷  you claim that I cast out demons by Beelzebul.

Lukas 13:11

13:11 and a woman was there ⁴⁸  who had been disabled by a spirit ⁴⁹  for eighteen years. She ⁵⁰  was bent over and could not straighten herself up completely. ⁵¹ 

Lukas 14:14-15

14:14 Then ⁵²  you will be blessed, ⁵³  because they cannot repay you, for you will be repaid ⁵⁴  at the resurrection of the righteous.”

The Parable of the Great Banquet

14:15 When ⁵⁵  one of those at the meal with Jesus ⁵⁶  heard this, he said to him, “Blessed is everyone ⁵⁷  who will feast ⁵⁸  in the kingdom of God!” ⁵⁹ 

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁶⁰  so that when it runs out you will be welcomed ⁶¹  into the eternal homes. ⁶² 

Lukas 17:20

The Coming of the Kingdom

17:20 Now at one point ⁶³  the Pharisees ⁶⁴  asked Jesus ⁶⁵  when the kingdom of God ⁶⁶  was coming, so he answered, “The kingdom of God is not coming with signs ⁶⁷  to be observed,

Lukas 18:29

18:29 Then ⁶⁸  Jesus ⁶⁹  said to them, “I tell you the truth, ⁷⁰  there is no one who has left home or wife or brothers ⁷¹  or parents or children for the sake of God’s kingdom

Lukas 19:3

19:3 He ⁷²  was trying to get a look at Jesus, ⁷³  but being a short man he could not see over the crowd. ⁷⁴ 

Lukas 19:17

19:17 And the king ⁷⁵  said to him, ‘Well done, good slave! Because you have been faithful ⁷⁶  in a very small matter, you will have authority ⁷⁷  over ten cities.’

Lukas 19:21

19:21 For I was afraid of you, because you are a severe ⁷⁸  man. You withdraw ⁷⁹  what you did not deposit ⁸⁰  and reap what you did not sow.’

Lukas 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ⁸¹  in the passage about the bush, ⁸²  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ⁸³ 

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ⁸⁴  and the man named Judas, one of the twelve, was leading them. He walked up ⁸⁵  to Jesus to kiss him. ⁸⁶ 

Lukas 23:25

23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ⁸⁷  to their will. ⁸⁸ 

[1:15]  ¹ tn Grk “before.”

[1:15]  ² tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ³ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[2:20]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ⁵ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ⁶ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:20]  sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

[4:41]  ⁷ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ⁸ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ⁹ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ¹⁰ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ¹¹ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:41]  sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

[5:19]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ¹⁴ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ¹⁵ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ¹⁶ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ¹⁷ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ¹⁸ tn Grk “in the midst.”

[5:19]  ¹⁹ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[7:4]  ²⁰ tn Here δέ (de) has not been translated.

[7:4]  ²¹ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ²² tn Or “implored.”

[7:4]  ²³ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ²⁴ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:27]  ²⁵ tn Grk “before your face” (an idiom).

[7:27]  ²⁶ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[8:37]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ²⁸ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ²⁹ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ³¹ tn Or “to depart from them.”

[8:37]  ³² sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ³³ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ³⁴ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[9:7]  ³⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ³⁶ sn See the note on tetrarch in 3:1.

[9:7]  ³⁷ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ³⁸ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[9:42]  ³⁹ tn Here δέ (de) has not been translated.

[9:42]  ⁴⁰ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ⁴¹ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ⁴² tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ⁴³ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ⁴⁴ sn This is a reference to an evil spirit. See Luke 4:33.

[11:18]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[13:11]  ⁴⁸ tn Grk “and behold, a woman.” 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).

[13:11]  ⁴⁹ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ⁵⁰ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ⁵¹ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[14:14]  ⁵² 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]  ⁵³ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ⁵⁴ sn The passive verb will be repaid looks at God’s commendation.

[14:15]  ⁵⁵ tn Here δέ (de) has not been translated.

[14:15]  ⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ⁵⁷ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ⁵⁸ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ⁵⁹ 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.

[16:9]  ⁶⁰ 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]  ⁶¹ sn The passive refers to the welcome of heaven.

[16:9]  ⁶² tn Grk “eternal tents” (as dwelling places).

[17:20]  ⁶³ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ⁶⁴ sn See the note on Pharisees in 5:17.

[17:20]  ⁶⁵ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ⁶⁶ 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.

[17:20]  ⁶⁷ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[18:29]  ⁶⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ⁷⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ⁷¹ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[19:3]  ⁷² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ⁷³ tn Grk “He was trying to see who Jesus was.”

[19:3]  ⁷⁴ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:17]  ⁷⁵ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ⁷⁶ tn See Luke 16:10.

[19:17]  ⁷⁷ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[19:21]  ⁷⁸ tn Or “exacting,” “harsh,” “hard.”

[19:21]  ⁷⁹ tn Grk “man, taking out.” The Greek word can refer to withdrawing money from a bank (L&N 57.218), and in this context of financial accountability that is the most probable meaning. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “you” as subject and translating the participle αἴρεις (airei") as a finite verb.

[19:21]  ⁸⁰ tn The Greek verb τίθημι (tiqhmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.

[20:37]  ⁸¹ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ⁸² sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ⁸³ sn A quotation from Exod 3:6.

[22:47]  ⁸⁴ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ⁸⁵ tn Grk “drew near.”

[22:47]  ⁸⁶ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[23:25]  ⁸⁷ tn Or “delivered up.”

[23:25]  ⁸⁸ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.