Lukas 1:26

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ¹  the angel Gabriel ²  was sent by ³  God to a town of Galilee called Nazareth, ⁴ 

Lukas 1:31

1:31 Listen: ⁵  You will become pregnant ⁶  and give birth to ⁷  a son, and you will name him ⁸  Jesus. ⁹ 

Lukas 1:63

1:63 He ¹⁰  asked for a writing tablet ¹¹  and wrote, ¹²  “His name is John.” And they were all amazed. ¹³ 

Lukas 4:24

4:24 And he added, ¹⁴  “I tell you the truth, ¹⁵  no prophet is acceptable ¹⁶  in his hometown.

Lukas 4:31

Ministry in Capernaum

4:31 So ¹⁷  he went down to Capernaum, ¹⁸  a town ¹⁹  in Galilee, and on the Sabbath he began to teach the people. ²⁰ 

Lukas 6:11

6:11 But they were filled with mindless rage ²¹  and began debating with one another what they would do ²²  to Jesus.

Lukas 7:2

7:2 A centurion ²³  there ²⁴  had a slave ²⁵  who was highly regarded, ²⁶  but who was sick and at the point of death.

Lukas 8:56

8:56 Her ²⁷  parents were astonished, but he ordered them to tell no one ²⁸  what had happened.

Lukas 9:34

9:34 As ²⁹  he was saying this, a cloud ³⁰  came ³¹  and overshadowed ³²  them, and they were afraid as they entered the cloud.

Lukas 9:47

9:47 But when Jesus discerned their innermost thoughts, ³³  he took a child, had him stand by ³⁴  his side,

Lukas 11:30

11:30 For just as Jonah became a sign to the people of Nineveh, ³⁵  so the Son of Man will be a sign ³⁶  to this generation. ³⁷ 

Lukas 11:45

11:45 One of the experts in religious law ³⁸  answered him, “Teacher, when you say these things you insult ³⁹  us too.”

Lukas 12:2

12:2 Nothing is hidden ⁴⁰  that will not be revealed, ⁴¹  and nothing is secret that will not be made known.

Lukas 12:6

12:6 Aren’t five sparrows sold for two pennies? ⁴²  Yet not one of them is forgotten before God.

Lukas 12:50

12:50 I have a baptism ⁴³  to undergo, ⁴⁴  and how distressed I am until it is finished!

Lukas 13:33

13:33 Nevertheless I must ⁴⁵  go on my way today and tomorrow and the next day, because it is impossible ⁴⁶  that a prophet should be killed ⁴⁷  outside Jerusalem.’ ⁴⁸ 

Lukas 14:24

14:24 For I tell you, not one of those individuals ⁴⁹  who were invited ⁵⁰  will taste my banquet!’” ⁵¹ 

Lukas 15:14

15:14 Then ⁵²  after he had spent everything, a severe famine took place in that country, and he began to be in need.

Lukas 17:12

17:12 As ⁵³  he was entering ⁵⁴  a village, ten men with leprosy ⁵⁵  met him. They ⁵⁶  stood at a distance,

Lukas 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ⁵⁷  God with a loud voice.

Lukas 18:25

18:25 In fact, it is easier for a camel to go through the eye of a needle ⁵⁸  than for a rich person to enter the kingdom of God.”

[1:26]  ¹ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ² sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ³ tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ⁴ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[1:26]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:31]  ⁵ tn Grk “And behold.”

[1:31]  ⁶ tn Grk “you will conceive in your womb.”

[1:31]  ⁷ tn Or “and bear.”

[1:31]  ⁸ tn Grk “you will call his name.”

[1:31]  ⁹ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:63]  ¹⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ¹¹ sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ¹² tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ¹³ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[4:24]  ¹⁴ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ¹⁶ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[4:31]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  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, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:31]  ¹⁹ tn Or “city.”

[4:31]  ²⁰ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[6:11]  ²¹ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ²² tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[7:2]  ²³ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ²⁴ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ²⁵ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ²⁶ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[8:56]  ²⁷ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ²⁸ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[9:34]  ²⁹ tn Here δέ (de) has not been translated.

[9:34]  ³⁰ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ³¹ tn Or “appeared.”

[9:34]  ³² tn Or “surrounded.”

[9:47]  ³³ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ³⁴ tn On this use of παρά (para), see BDF §239.1.1.

[11:30]  ³⁵ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ³⁶ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ³⁷ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[11:45]  ³⁸ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ³⁹ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[12:2]  ⁴⁰ tn Or “concealed.”

[12:2]  ⁴¹ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

[12:6]  ⁴² sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[12:50]  ⁴³ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ⁴⁴ tn Grk “to be baptized with.”

[13:33]  ⁴⁵ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ⁴⁶ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ⁴⁷ tn Or “should perish away from.”

[13:33]  ⁴⁸ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:33]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:24]  ⁴⁹ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ⁵⁰ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ⁵¹ tn Or “dinner.”

[15:14]  ⁵² tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[17:12]  ⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁵⁴ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ⁵⁵ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered 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).

[17:12]  ⁵⁶ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[17:15]  ⁵⁷ tn Grk “glorifying God.”

[18:25]  ⁵⁸ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.