Lukas 1:22

1:22 When ¹  he came out, he was not able to speak to them. They ²  realized that he had seen a vision ³  in the holy place, ⁴  because ⁵  he was making signs to them and remained unable to speak. ⁶ 

Lukas 2:15

2:15 When ⁷  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ⁸  and see this thing that has taken place, that the Lord ⁹  has made known to us.”

Lukas 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ¹⁰  when Pontius Pilate ¹¹  was governor of Judea, and Herod ¹²  was tetrarch ¹³  of Galilee, and his brother Philip ¹⁴  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ¹⁵  was tetrarch of Abilene,

Lukas 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ¹⁶  when the sky ¹⁷  was shut up three and a half years, and ¹⁸  there was a great famine over all the land.

Lukas 5:12

Healing a Leper

5:12 While ¹⁹  Jesus ²⁰  was in one of the towns, ²¹  a man came ²²  to him who was covered with ²³  leprosy. ²⁴  When ²⁵  he saw Jesus, he bowed down with his face to the ground ²⁶  and begged him, ²⁷  “Lord, if ²⁸  you are willing, you can make me clean.”

Lukas 6:49

6:49 But the person who hears and does not put my words into practice ²⁹  is like a man who built a house on the ground without a foundation. When ³⁰  the river burst against that house, ³¹  it collapsed immediately, and was utterly destroyed!” ³² 

Lukas 7:9

7:9 When Jesus heard this, he was amazed ³³  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ³⁴ 

Lukas 7:20

7:20 When ³⁵  the men came to Jesus, ³⁶  they said, “John the Baptist has sent us to you to ask, ³⁷  ‘Are you the one who is to come, or should we look for another?’” ³⁸ 

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ³⁹  he said to himself, “If this man were a prophet, ⁴⁰  he would know who and what kind of woman ⁴¹  this is who is touching him, that she is a sinner.”

Lukas 8:24

8:24 They ⁴²  came ⁴³  and woke him, saying, “Master, Master, ⁴⁴  we are about to die!” So ⁴⁵  he got up and rebuked ⁴⁶  the wind and the raging waves; ⁴⁷  they died down, and it was calm.

Lukas 8:27-28

8:27 As ⁴⁸  Jesus ⁴⁹  stepped ashore, ⁵⁰  a certain man from the town ⁵¹  met him who was possessed by demons. ⁵²  For a long time this man ⁵³  had worn no clothes and had not lived in a house, but among ⁵⁴  the tombs. 8:28 When he saw ⁵⁵  Jesus, he cried out, fell ⁵⁶  down before him, and shouted with a loud voice, “Leave me alone, ⁵⁷  Jesus, Son of the Most High ⁵⁸  God! I beg you, do not torment ⁵⁹  me!”

Lukas 8:47

8:47 When ⁶⁰  the woman saw that she could not escape notice, ⁶¹  she came trembling and fell down before him. In ⁶²  the presence of all the people, she explained why ⁶³  she had touched him and how she had been immediately healed.

Lukas 9:16

9:16 Then ⁶⁴  he took the five loaves and the two fish, and looking up to heaven he gave thanks ⁶⁵  and broke them. He gave them to the disciples to set before the crowd.

Lukas 9:26

9:26 For whoever is ashamed ⁶⁶  of me and my words, the Son of Man will be ashamed of that person ⁶⁷  when he comes in his glory and in the glory ⁶⁸  of the Father and of the holy angels.

Lukas 11:8

11:8 I tell you, even though the man inside ⁶⁹  will not get up and give him anything because he is his friend, yet because of the first man’s ⁷⁰  sheer persistence ⁷¹  he will get up and give him whatever he needs.

Lukas 11:29

The Sign of Jonah

11:29 As ⁷²  the crowds were increasing, Jesus ⁷³  began to say, “This generation is a wicked generation; it looks for a sign, ⁷⁴  but no sign will be given to it except the sign of Jonah. ⁷⁵ 

Lukas 12:37

12:37 Blessed are those slaves ⁷⁶  whom their master finds alert ⁷⁷  when he returns! I tell you the truth, ⁷⁸  he will dress himself to serve, ⁷⁹  have them take their place at the table, ⁸⁰  and will come ⁸¹  and wait on them! ⁸² 

Lukas 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁸³  and give the money ⁸⁴  to the poor, ⁸⁵  and you will have treasure ⁸⁶  in heaven. Then ⁸⁷  come, follow me.”

Lukas 19:30

19:30 telling them, ⁸⁸  “Go to the village ahead of you. ⁸⁹  When ⁹⁰  you enter it, you will find a colt tied there that has never been ridden. ⁹¹  Untie it and bring it here.

Lukas 20:10

20:10 When harvest time came, he sent a slave ⁹²  to the tenants so that they would give ⁹³  him his portion of the crop. ⁹⁴  However, the tenants beat his slave ⁹⁵  and sent him away empty-handed.

Lukas 20:46

20:46 “Beware ⁹⁶  of the experts in the law. ⁹⁷  They ⁹⁸  like walking around in long robes, and they love elaborate greetings ⁹⁹  in the marketplaces and the best seats ¹⁰⁰  in the synagogues ¹⁰¹  and the places of honor at banquets.

Lukas 22:19

22:19 Then ¹⁰²  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ¹⁰³  which is given for you. ¹⁰⁴  Do this in remembrance of me.”

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ¹⁰⁵  the people. When I examined him before you, I ¹⁰⁶  did not find this man guilty ¹⁰⁷  of anything you accused him of doing.

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ¹⁰⁸  He bent down ¹⁰⁹  and saw only the strips of linen cloth; ¹¹⁰  then he went home, ¹¹¹  wondering ¹¹²  what had happened. ¹¹³ 

[1:22]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ² tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ³ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁴ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁵ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁶ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[2:15]  ⁷ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:15]  ⁸ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ⁹ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[3:1]  ¹⁰ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.

[3:1]  ¹¹ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ¹² sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ¹³ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ¹⁴ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ¹⁵ sn Nothing else is known about Lysanias tetrarch of Abilene.

[4:25]  ¹⁶ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ¹⁷ tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ¹⁸ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[5:12]  ¹⁹ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:12]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ²¹ tn Or “cities.”

[5:12]  ²² tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ²³ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ²⁴ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ²⁵ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ²⁶ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ²⁷ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ²⁸ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[6:49]  ²⁹ tn Grk “does not do [them].”

[6:49]  ³⁰ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ³¹ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ³² tn Grk “and its crash was great.”

[6:49]  sn The extra phrase at the end of this description (and was utterly destroyed) portrays the great disappointment that the destruction of the house caused as it crashed and was swept away.

[7:9]  ³³ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ³⁴ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[7:20]  ³⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ³⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ³⁷ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ³⁸ tn This question is repeated word for word from v. 19.

[7:39]  ³⁹ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁴⁰ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁴¹ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:24]  ⁴² tn Here δέ (de) has not been translated.

[8:24]  ⁴³ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ⁴⁴ tn The double vocative shows great emotion.

[8:24]  ⁴⁵ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ⁴⁶ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ⁴⁷ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

[8:27]  ⁴⁸ tn Here δέ (de) has not been translated.

[8:27]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ⁵⁰ tn Grk “stepped out on land.”

[8:27]  ⁵¹ tn Or “city.”

[8:27]  ⁵² tn Grk “who had demons.”

[8:27]  ⁵³ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ⁵⁴ tn Or “in.”

[8:28]  ⁵⁵ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁵⁶ tn Grk “and fell,” 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.

[8:28]  ⁵⁷ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ⁵⁸ sn On the title Most High see Luke 1:35.

[8:28]  ⁵⁹ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:47]  ⁶⁰ tn Here δέ (de) has not been translated.

[8:47]  ⁶¹ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ⁶² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ⁶³ tn Grk “told for what reason.”

[9:16]  ⁶⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ⁶⁵ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[9:26]  ⁶⁶ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ⁶⁷ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ⁶⁸ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[11:8]  ⁶⁹ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ⁷⁰ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ⁷¹ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[11:29]  ⁷² tn Here δέ (de) has not been translated.

[11:29]  ⁷³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ⁷⁴ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ⁷⁵ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[12:37]  ⁷⁶ tn See the note on the word “slave” in 7:2.

[12:37]  ⁷⁷ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ⁷⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ⁷⁹ tn See v. 35 (same verb).

[12:37]  ⁸⁰ tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ⁸¹ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ⁸² sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[18:22]  ⁸³ sn See Luke 14:33.

[18:22]  ⁸⁴ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ⁸⁵ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁸⁶ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ⁸⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[19:30]  ⁸⁸ tn Grk “saying.”

[19:30]  ⁸⁹ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ⁹⁰ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ⁹¹ tn Grk “a colt tied there on which no one of men has ever sat.”

[20:10]  ⁹² sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ⁹³ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ⁹⁴ tn Grk “from the fruit of the vineyard.”

[20:10]  ⁹⁵ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:10]  sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

[20:46]  ⁹⁶ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ⁹⁷ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ⁹⁸ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ⁹⁹ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ¹⁰⁰ sn See Luke 14:1-14.

[20:46]  ¹⁰¹ sn See the note on synagogues in 4:15.

[22:19]  ¹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ¹⁰³ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ¹⁰⁴ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[23:14]  ¹⁰⁵ tn This term also appears in v. 2.

[23:14]  ¹⁰⁶ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ¹⁰⁷ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:12]  ¹⁰⁸ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ¹⁰⁹ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ¹¹⁰ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ¹¹¹ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ¹¹² sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ¹¹³ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.