Lukas 1:2

1:2 like the accounts ¹  passed on ²  to us by those who were eyewitnesses and servants of the word ³  from the beginning. ⁴ 

Lukas 1:51

1:51 He has demonstrated power ⁵  with his arm; he has scattered those whose pride wells up from the sheer arrogance ⁶  of their hearts.

Lukas 6:2

6:2 But some of the Pharisees ⁷  said, “Why are you ⁸  doing what is against the law ⁹  on the Sabbath?”

Lukas 7:50

7:50 He ¹⁰  said to the woman, “Your faith ¹¹  has saved you; ¹²  go in peace.”

Lukas 8:56

8:56 Her ¹³  parents were astonished, but he ordered them to tell no one ¹⁴  what had happened.

Lukas 9:60

9:60 But Jesus ¹⁵  said to him, “Let the dead bury their own dead, ¹⁶  but as for you, go and proclaim the kingdom of God.” ¹⁷ 

Lukas 10:15

10:15 And you, Capernaum, ¹⁸  will you be exalted to heaven? ¹⁹  No, you will be thrown down to Hades! ²⁰ 

Lukas 13:18

On the Kingdom of God

13:18 Thus Jesus ²¹  asked, ²²  “What is the kingdom of God ²³  like? ²⁴  To ²⁵  what should I compare it?

Lukas 21:15

21:15 For I will give you the words ²⁶  along with the wisdom ²⁷  that none of your adversaries will be able to withstand or contradict.

Lukas 22:4

22:4 He went away and discussed with the chief priests and officers of the temple guard ²⁸  how he might ²⁹  betray Jesus, ³⁰  handing him over to them. ³¹ 

Lukas 24:9

24:9 and when they returned from the tomb they told all these things to the eleven ³²  and to all the rest.

Lukas 24:38

24:38 Then ³³  he said to them, “Why are you frightened, ³⁴  and why do doubts ³⁵  arise in your hearts?

[1:2]  ¹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ² tn Or “delivered.”

[1:2]  ³ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁴ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:51]  ⁵ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ⁶ tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[6:2]  ⁷ sn See the note on Pharisees in 5:17.

[6:2]  ⁸ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ⁹ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[7:50]  ¹⁰ tn Here δέ (de) has not been translated.

[7:50]  ¹¹ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ¹² sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[8:56]  ¹³ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ¹⁴ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[9:60]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ¹⁶ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ¹⁷ 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.

[10:15]  ¹⁸ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[10:15]  map For location see Map1 D2; Map2 C3; Map3 B2.

[10:15]  ¹⁹ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ²⁰ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[13:18]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ²² tn Grk “said,” but what follows is a question.

[13:18]  ²³ 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.

[13:18]  ²⁴ sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

[13:18]  ²⁵ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:15]  ²⁶ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ²⁷ tn Grk “and wisdom.”

[22:4]  ²⁸ tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).

[22:4]  ²⁹ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

[22:4]  ³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:4]  ³¹ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

[24:9]  ³² sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

[24:38]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ³⁴ tn Or “disturbed,” “troubled.”

[24:38]  ³⁵ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:38]  sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.