Lukas 1:28

1:28 The ¹  angel ²  came ³  to her and said, “Greetings, favored one, ⁴  the Lord is with you!” ⁵ 

Lukas 2:29

2:29 “Now, according to your word, ⁶  Sovereign Lord, ⁷  permit ⁸  your servant ⁹  to depart ¹⁰  in peace.

Lukas 3:12

3:12 Tax collectors ¹¹  also came to be baptized, and they said to him, “Teacher, what should we do?”

Lukas 5:4

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ¹²  your nets for a catch.”

Lukas 6:41

6:41 Why ¹³  do you see the speck ¹⁴  in your brother’s eye, but fail to see ¹⁵  the beam of wood ¹⁶  in your own?

Lukas 8:6

8:6 Other seed fell on rock, ¹⁷  and when it came up, it withered because it had no moisture.

Lukas 9:25

9:25 For what does it benefit a person ¹⁸  if he gains the whole world but loses or forfeits himself?

Lukas 10:14

10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you!

Lukas 11:15

11:15 But some of them said, “By the power of Beelzebul, ¹⁹  the ruler ²⁰  of demons, he casts out demons.”

Lukas 11:50

11:50 so that this generation may be held accountable ²¹  for the blood of all the prophets that has been shed since the beginning ²²  of the world, ²³ 

Lukas 12:17

12:17 so ²⁴  he thought to himself, ²⁵  ‘What should I do, for I have nowhere to store my crops?’ ²⁶ 

Lukas 12:59

12:59 I tell you, you will never get out of there until you have paid the very last cent!” ²⁷ 

Lukas 13:8

13:8 But the worker ²⁸  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ²⁹  on it.

Lukas 13:21

13:21 It is like yeast that a woman took and mixed with ³⁰  three measures ³¹  of flour until all the dough had risen.” ³² 

Lukas 13:23

13:23 Someone ³³  asked ³⁴  him, “Lord, will only a few ³⁵  be saved?” So ³⁶  he said to them,

Lukas 13:33

13:33 Nevertheless I must ³⁷  go on my way today and tomorrow and the next day, because it is impossible ³⁸  that a prophet should be killed ³⁹  outside Jerusalem.’ ⁴⁰ 

Lukas 14:24

14:24 For I tell you, not one of those individuals ⁴¹  who were invited ⁴²  will taste my banquet!’” ⁴³ 

Lukas 14:32

14:32 If he cannot succeed, ⁴⁴  he will send a representative ⁴⁵  while the other is still a long way off and ask for terms of peace. ⁴⁶ 

Lukas 16:12

16:12 And if you haven’t been trustworthy ⁴⁷  with someone else’s property, ⁴⁸  who will give you your own ⁴⁹ ?

Lukas 16:21

16:21 who longed to eat ⁵⁰  what fell from the rich man’s table. In addition, the dogs ⁵¹  came and licked ⁵²  his sores.

Lukas 16:29

16:29 But Abraham said, ⁵³  ‘They have Moses and the prophets; they must respond to ⁵⁴  them.’

Lukas 20:29

20:29 Now there were seven brothers. The first one married a woman ⁵⁵  and died without children.

Lukas 20:31

20:31 and then the third married her, and in this same way all seven died, leaving no children.

Lukas 21:31

21:31 So also you, when you see these things happening, know ⁵⁶  that the kingdom of God ⁵⁷  is near.

Lukas 22:6

22:6 So ⁵⁸  Judas ⁵⁹  agreed and began looking for an opportunity to betray Jesus ⁶⁰  when no crowd was present. ⁶¹ 

Lukas 22:8

22:8 Jesus ⁶²  sent Peter and John, saying, “Go and prepare the Passover ⁶³  for us to eat.” ⁶⁴ 

Lukas 22:24

22:24 A dispute also started ⁶⁵  among them over which of them was to be regarded as the greatest. ⁶⁶ 

Lukas 23:49

23:49 And all those who knew Jesus ⁶⁷  stood at a distance, and the women who had followed him from Galilee saw ⁶⁸  these things.

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

[1:28]  ² tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ³ 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]  ⁴ 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]  ⁵ 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.

[2:29]  ⁶ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ⁷ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ⁸ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ⁹ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[2:29]  ¹⁰ tn Grk “now release your servant.”

[3:12]  ¹¹ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[5:4]  ¹² tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[6:41]  ¹³ tn Here δέ (de) has not been translated.

[6:41]  ¹⁴ sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ¹⁵ tn Or “do not notice.”

[6:41]  ¹⁶ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[8:6]  ¹⁷ sn The rock in Palestine would be a limestone base lying right under the soil.

[9:25]  ¹⁸ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[11:15]  ¹⁹ tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ²⁰ tn Or “prince.”

[11:50]  ²¹ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ²² tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ²³ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[12:17]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ²⁵ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ²⁶ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[12:59]  ²⁷ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

[12:59]  sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.

[13:8]  ²⁸ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ²⁹ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:21]  ³⁰ tn Grk “hid in.”

[13:21]  ³¹ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ³² tn Grk “it was all leavened.”

[13:21]  sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.

[13:23]  ³³ tn Here δέ (de) has not been translated.

[13:23]  ³⁴ tn Grk “said to.”

[13:23]  ³⁵ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ³⁶ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[13:33]  ³⁷ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ³⁸ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ³⁹ tn Or “should perish away from.”

[13:33]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Or “dinner.”

[14:32]  ⁴⁴ tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ⁴⁵ tn Grk “a messenger.”

[14:32]  ⁴⁶ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[16:12]  ⁴⁷ tn Or “faithful.”

[16:12]  ⁴⁸ tn Grk “have not been faithful with what is another’s.”

[16:12]  ⁴⁹ tn Grk “what is your own.”

[16:21]  ⁵⁰ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ⁵¹ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ⁵² sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[16:29]  ⁵³ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ⁵⁴ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[20:29]  ⁵⁵ tn Grk “took a wife” (an idiom for marrying a woman).

[21:31]  ⁵⁶ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ⁵⁷ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[22:6]  ⁵⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

[22:6]  ⁵⁹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ⁶⁰ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ⁶¹ tn Grk “apart from the crowd.”

[22:6]  sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

[22:8]  ⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ⁶³ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ⁶⁴ tn Grk “for us, so that we may eat.”

[22:24]  ⁶⁵ tn Or “happened.”

[22:24]  ⁶⁶ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[23:49]  ⁶⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ⁶⁸ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.