Lukas 1:20

1:20 And now, ¹  because you did not believe my words, which will be fulfilled in their time, ²  you will be silent, unable to speak, ³  until the day these things take place.”

Lukas 1:48

1:48 because he has looked upon the humble state of his servant. ⁴ 

For ⁵  from now on ⁶  all generations will call me blessed, ⁷ 

Lukas 1:80

1:80 And the child kept growing ⁸  and becoming strong ⁹  in spirit, and he was in the wilderness ¹⁰  until the day he was revealed ¹¹  to Israel.

Lukas 2:37

2:37 She had lived as a widow since then for eighty-four years. ¹²  She never left the temple, worshiping with fasting and prayer night and day. ¹³ 

Lukas 2:44

2:44 but (because they assumed that he was in their group of travelers) ¹⁴  they went a day’s journey. Then ¹⁵  they began to look for him among their relatives and acquaintances. ¹⁶ 

Lukas 4:2

4:2 where for forty days he endured temptations ¹⁷  from the devil. He ¹⁸  ate nothing ¹⁹  during those days, and when they were completed, ²⁰  he was famished.

Lukas 4:22

4:22 All ²¹  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ²²  said, “Isn’t this ²³  Joseph’s son?”

Lukas 5:15

5:15 But the news about him spread even more, ²⁴  and large crowds were gathering together to hear him ²⁵  and to be healed of their illnesses.

Lukas 6:48

6:48 He is like a man ²⁶  building a house, who dug down deep, ²⁷  and laid the foundation on bedrock. When ²⁸  a flood came, the river ²⁹  burst against that house but ³⁰  could not shake it, because it had been well built. ³¹ 

Lukas 8:5

8:5 “A sower went out to sow ³²  his seed. ³³  And as he sowed, some fell along the path and was trampled on, and the wild birds ³⁴  devoured it.

Lukas 8:8

8:8 But ³⁵  other seed fell on good soil and grew, ³⁶  and it produced a hundred times as much grain.” ³⁷  As he said this, ³⁸  he called out, “The one who has ears to hear had better listen!” ³⁹ 

Lukas 8:12

8:12 Those along the path are the ones who have heard; then the devil ⁴⁰  comes and takes away the word ⁴¹  from their hearts, so that they may not believe ⁴²  and be saved.

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ⁴³  the word, cling to it ⁴⁴  with an honest and good ⁴⁵  heart, and bear fruit with steadfast endurance. ⁴⁶ 

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ⁴⁷  the apostles returned, ⁴⁸  they told Jesus ⁴⁹  everything they had done. Then ⁵⁰  he took them with him and they withdrew privately to a town ⁵¹  called Bethsaida. ⁵² 

Lukas 11:36

11:36 If ⁵³  then ⁵⁴  your whole body is full of light, with no part in the dark, ⁵⁵  it will be as full of light as when the light of a lamp shines on you.” ⁵⁶ 

Lukas 12:42

12:42 The Lord replied, ⁵⁷  “Who then is the faithful and wise manager, ⁵⁸  whom the master puts in charge of his household servants, ⁵⁹  to give them their allowance of food at the proper time?

Lukas 14:9

14:9 So ⁶⁰  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ⁶¹  you will begin to move to the least important ⁶²  place.

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ⁶³  and loses ⁶⁴  one of them, ⁶⁵  does not light a lamp, sweep ⁶⁶  the house, and search thoroughly until she finds it?

Lukas 16:16

16:16 “The law and the prophets were in force ⁶⁷  until John; ⁶⁸  since then, ⁶⁹  the good news of the kingdom of God ⁷⁰  has been proclaimed, and everyone is urged to enter it. ⁷¹ 

Lukas 17:8

17:8 Won’t ⁷²  the master ⁷³  instead say to him, ‘Get my dinner ready, and make yourself ready ⁷⁴  to serve me while ⁷⁵  I eat and drink. Then ⁷⁶  you may eat and drink’?

Lukas 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ⁷⁷  in your midst.” ⁷⁸ 

Lukas 19:13

19:13 And he summoned ten of his slaves, ⁷⁹  gave them ten minas, ⁸⁰  and said to them, ‘Do business with these until I come back.’

Lukas 19:44

19:44 They will demolish you ⁸¹  – you and your children within your walls ⁸²  – and they will not leave within you one stone ⁸³  on top of another, ⁸⁴  because you did not recognize the time of your visitation from God.” ⁸⁵ 

Lukas 22:52

22:52 Then ⁸⁶  Jesus said to the chief priests, the officers of the temple guard, ⁸⁷  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ⁸⁸ 

Lukas 24:5

24:5 The ⁸⁹  women ⁹⁰  were terribly frightened ⁹¹  and bowed ⁹²  their faces to the ground, but the men said to them, “Why do you look for the living ⁹³  among the dead?

Lukas 24:25

24:25 So ⁹⁴  he said to them, “You ⁹⁵  foolish people ⁹⁶  – how slow of heart ⁹⁷  to believe ⁹⁸  all that the prophets have spoken!

[1:20]  ¹ tn Grk “behold.”

[1:20]  ² sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[1:48]  ⁴ tn See the note on the word “servant” in v. 38.

[1:48]  ⁵ tn Grk “for behold.”

[1:48]  ⁶ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ⁷ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[1:80]  ⁸ tn This verb is imperfect.

[1:80]  ⁹ tn This verb is also imperfect.

[1:80]  ¹⁰ tn Or “desert.”

[1:80]  ¹¹ tn Grk “until the day of his revealing.”

[2:37]  ¹² tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ¹³ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[2:44]  ¹⁴ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ¹⁶ tn Or “and friends.” See L&N 28.30 and 34.17.

[4:2]  ¹⁷ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ¹⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ¹⁹ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ²⁰ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[4:22]  ²¹ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ²² tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ²³ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[5:15]  ²⁴ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ²⁵ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:48]  ²⁶ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ²⁷ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ²⁸ tn Here δέ (de) has not been translated.

[6:48]  ²⁹ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ³¹ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[8:5]  ³² sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ³³ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ³⁴ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:8]  ³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ³⁶ tn Grk “when it grew, after it grew.”

[8:8]  ³⁷ 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]  ³⁸ tn Grk “said these things.”

[8:8]  ³⁹ 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).

[8:12]  ⁴⁰ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ⁴¹ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ⁴² tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:15]  ⁴³ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ⁴⁴ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ⁴⁵ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ⁴⁶ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[9:10]  ⁴⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ⁴⁸ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ⁴⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ⁵¹ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ⁵² sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[11:36]  ⁵³ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ⁵⁴ 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]  ⁵⁵ tn Grk “not having any part dark.”

[11:36]  ⁵⁶ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[12:42]  ⁵⁷ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ⁵⁸ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ⁵⁹ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[14:9]  ⁶⁰ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ⁶¹ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ⁶² tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[15:8]  ⁶³ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁶⁴ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁶⁵ tn Grk “one coin.”

[15:8]  ⁶⁶ tn Grk “and sweep,” 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.

[16:16]  ⁶⁷ 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]  ⁶⁸ sn John refers to John the Baptist.

[16:16]  ⁶⁹ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁷⁰ 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]  ⁷¹ 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.

[17:8]  ⁷² tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ⁷³ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ⁷⁴ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ⁷⁵ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ⁷⁶ tn Grk “after these things.”

[17:21]  ⁷⁷ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ⁷⁸ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[19:13]  ⁷⁹ tn See the note on the word “slave” in 7:2.

[19:13]  ⁸⁰ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[19:44]  ⁸¹ 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]  ⁸² 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]  ⁸³ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁸⁴ tn Grk “leave stone on stone.”

[19:44]  ⁸⁵ 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.

[22:52]  ⁸⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ⁸⁷ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ⁸⁸ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[24:5]  ⁸⁹ tn Here δέ (de) has not been translated.

[24:5]  ⁹⁰ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ⁹¹ tn Or “They were extremely afraid.”

[24:5]  ⁹² sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ⁹³ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:25]  ⁹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ⁹⁵ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ⁹⁶ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁹⁷ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ⁹⁸ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.