Lukas 1:19

1:19 The ¹  angel answered him, “I am Gabriel, who stands ²  in the presence of God, and I was sent to speak to you and to bring ³  you this good news.

Lukas 1:28

1:28 The ⁴  angel ⁵  came ⁶  to her and said, “Greetings, favored one, ⁷  the Lord is with you!” ⁸ 

Lukas 1:32

1:32 He ⁹  will be great, ¹⁰  and will be called the Son of the Most High, ¹¹  and the Lord God will give him the throne of his father ¹²  David.

Lukas 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ¹³ 

to guide our feet into the way ¹⁴  of peace.”

Lukas 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹⁵  for I proclaim to you good news ¹⁶  that brings great joy to all the people:

Lukas 2:21

2:21 At ¹⁷  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ¹⁸  before he was conceived in the womb.

Lukas 3:9

3:9 Even now the ax is laid at the root of the trees, ¹⁹  and every tree that does not produce good fruit will be ²⁰  cut down and thrown into the fire.”

Lukas 3:19

3:19 But when John rebuked Herod ²¹  the tetrarch ²²  because of Herodias, his brother’s wife, ²³  and because of all the evil deeds ²⁴  that he had done,

Lukas 4:20

4:20 Then ²⁵  he rolled up ²⁶  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ²⁷  him.

Lukas 4:43

4:43 But Jesus ²⁸  said to them, “I must ²⁹  proclaim the good news of the kingdom ³⁰  of God to the other towns ³¹  too, for that is what I was sent ³²  to do.” ³³ 

Lukas 6:30

6:30 Give to everyone who asks you, ³⁴  and do not ask for your possessions ³⁵  back ³⁶  from the person who takes them away.

Lukas 8:51

8:51 Now when he came to the house, Jesus ³⁷  did not let anyone go in with him except Peter, John, ³⁸  and James, and the child’s father and mother.

Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ³⁹  Jesus ⁴⁰  called ⁴¹  the twelve ⁴²  together, he gave them power and authority over all demons and to cure ⁴³  diseases,

Lukas 9:42

9:42 As ⁴⁴  the boy ⁴⁵  was approaching, the demon threw him to the ground ⁴⁶  and shook him with convulsions. ⁴⁷  But Jesus rebuked ⁴⁸  the unclean ⁴⁹  spirit, healed the boy, and gave him back to his father.

Lukas 9:61

9:61 Yet ⁵⁰  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ⁵¹ 

Lukas 10:19

10:19 Look, I have given you authority to tread ⁵²  on snakes and scorpions ⁵³  and on the full force of the enemy, ⁵⁴  and nothing will ⁵⁵  hurt you.

Lukas 11:5

11:5 Then ⁵⁶  he said to them, “Suppose one of you ⁵⁷  has a friend, and you go to him ⁵⁸  at midnight and say to him, ‘Friend, lend me three loaves of bread, ⁵⁹ 

Lukas 11:9

11:9 “So ⁶⁰  I tell you: Ask, ⁶¹  and it will be given to you; seek, and you will find; knock, and the door ⁶²  will be opened for you.

Lukas 11:36

11:36 If ⁶³  then ⁶⁴  your whole body is full of light, with no part in the dark, ⁶⁵  it will be as full of light as when the light of a lamp shines on you.” ⁶⁶ 

Lukas 13:1

A Call to Repent

13:1 Now ⁶⁷  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ⁶⁸ 

Lukas 15:12

15:12 The ⁶⁹  younger of them said to his ⁷⁰  father, ‘Father, give me the share of the estate ⁷¹  that will belong ⁷²  to me.’ So ⁷³  he divided his ⁷⁴  assets between them. ⁷⁵ 

Lukas 15:22

15:22 But the father said to his slaves, ⁷⁶  ‘Hurry! Bring the best robe, ⁷⁷  and put it on him! Put a ring on his finger ⁷⁸  and sandals ⁷⁹  on his feet!

Lukas 16:2

16:2 So ⁸⁰  he called the manager ⁸¹  in and said to him, ‘What is this I hear about you? ⁸²  Turn in the account of your administration, ⁸³  because you can no longer be my manager.’

Lukas 16:28

16:28 (for I have five brothers) to warn ⁸⁴  them so that they don’t come ⁸⁵  into this place of torment.’

Lukas 16:31

16:31 He ⁸⁶  replied to him, ‘If they do not respond to ⁸⁷  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ⁸⁸ 

Lukas 17:2

17:2 It would be better for him to have a millstone ⁸⁹  tied around his neck and be thrown into the sea ⁹⁰  than for him to cause one of these little ones to sin. ⁹¹ 

Lukas 20:2

20:2 and said to him, ⁹²  “Tell us: By what authority ⁹³  are you doing these things? ⁹⁴  Or who it is who gave you this authority?”

Lukas 20:16

20:16 He will come and destroy ⁹⁵  those tenants and give the vineyard to others.” ⁹⁶  When the people ⁹⁷  heard this, they said, “May this never happen!” ⁹⁸ 

Lukas 20:25

20:25 So ⁹⁹  he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ¹⁰⁰ 

Lukas 21:15

21:15 For I will give you the words ¹⁰¹  along with the wisdom ¹⁰²  that none of your adversaries will be able to withstand or contradict.

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ¹⁰³  dressing him in elegant clothes, ¹⁰⁴  Herod ¹⁰⁵  sent him back to Pilate.

Lukas 24:9-10

24:9 and when they returned from the tomb they told all these things to the eleven ¹⁰⁶  and to all the rest. 24:10 Now it was Mary Magdalene, ¹⁰⁷  Joanna, ¹⁰⁸  Mary the mother of James, and the other women with them who told these things to the apostles.

[1:19]  ¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ² tn Grk “the one who is standing before God.”

[1:19]  ³ tn Grk “to announce these things of good news to you.”

[1:28]  ⁴ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ⁵ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ⁶ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ⁷ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ⁸ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[1:32]  ⁹ tn Grk “this one.”

[1:32]  ¹⁰ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ¹¹ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ¹² tn Or “ancestor.”

[1:79]  ¹³ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ¹⁴ tn Or “the path.”

[2:10]  ¹⁵ tn Grk “behold.”

[2:10]  ¹⁶ tn Grk “I evangelize to you great joy.”

[2:21]  ¹⁷ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ¹⁸ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[3:9]  ¹⁹ sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).

[3:9]  ²⁰ tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.

[3:19]  ²¹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ²² sn See the note on tetrarch in 3:1.

[3:19]  ²³ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ²⁴ tn Or “immoralities.”

[4:20]  ²⁵ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ²⁶ 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]  ²⁷ tn Or “gazing at,” “staring at.”

[4:43]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ²⁹ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ³⁰ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ³¹ tn Or “cities.”

[4:43]  ³² sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ³³ tn Grk “because for this purpose I was sent.”

[6:30]  ³⁴ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ³⁵ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ³⁶ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[8:51]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ³⁸ tn Grk “and John,” 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.

[9:1]  ³⁹ tn Here δέ (de) has not been translated.

[9:1]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ⁴¹ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ⁴² tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ⁴³ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:42]  ⁴⁴ tn Here δέ (de) has not been translated.

[9:42]  ⁴⁵ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ⁴⁶ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ⁴⁷ 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]  ⁴⁸ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ⁴⁹ sn This is a reference to an evil spirit. See Luke 4:33.

[9:61]  ⁵⁰ tn Grk “And another also said.”

[9:61]  ⁵¹ tn Grk “to those in my house.”

[10:19]  ⁵² tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ⁵³ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ⁵⁴ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ⁵⁵ tn This is an emphatic double negative in the Greek text.

[11:5]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ⁵⁷ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ⁵⁸ tn Grk “he will go to him.”

[11:5]  ⁵⁹ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[11:9]  ⁶⁰ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ⁶¹ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ⁶² tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:36]  ⁶³ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ⁶⁴ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ⁶⁵ tn Grk “not having any part dark.”

[11:36]  ⁶⁶ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[13:1]  ⁶⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁶⁸ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[15:12]  ⁶⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:12]  ⁷⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁷¹ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

[15:12]  ⁷² tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

[15:12]  ⁷³ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

[15:12]  ⁷⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:12]  ⁷⁵ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

[15:22]  ⁷⁶ tn See the note on the word “slave” in 7:2.

[15:22]  ⁷⁷ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ⁷⁸ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ⁷⁹ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[16:2]  ⁸⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ⁸¹ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ⁸² sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ⁸³ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:28]  ⁸⁴ 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]  ⁸⁵ tn Grk “lest they also come.”

[16:31]  ⁸⁶ tn Here δέ (de) has not been translated.

[16:31]  ⁸⁷ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ⁸⁸ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[17:2]  ⁸⁹ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ⁹⁰ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ⁹¹ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[20:2]  ⁹² tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ⁹³ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ⁹⁴ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[20:16]  ⁹⁵ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ⁹⁶ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ⁹⁷ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ⁹⁸ sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[20:25]  ⁹⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ¹⁰⁰ sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[21:15]  ¹⁰¹ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ¹⁰² tn Grk “and wisdom.”

[23:11]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[24:9]  ¹⁰⁶ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

[24:10]  ¹⁰⁷ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ¹⁰⁸ sn On Joanna see Luke 8:1-3.