Lukas 1:29

1:29 But ¹  she was greatly troubled ²  by his words and began to wonder about the meaning of this greeting. ³ 

Lukas 1:57

The Birth of John

1:57 Now the time came ⁴  for Elizabeth to have her baby, ⁵  and she gave birth to a son.

Lukas 3:10

3:10 So ⁶  the crowds were asking ⁷  him, “What then should we do?”

Lukas 4:15

4:15 He ⁸  began to teach ⁹  in their synagogues ¹⁰  and was praised ¹¹  by all.

Lukas 5:6

5:6 When ¹²  they had done this, they caught so many fish that their nets started to tear. ¹³ 

Lukas 5:36

5:36 He also told them a parable: ¹⁴  “No one tears a patch from a new garment and sews ¹⁵  it on an old garment. If he does, he will have torn ¹⁶  the new, and the piece from the new will not match the old. ¹⁷ 

Lukas 8:26

Healing of a Demoniac

8:26 So ¹⁸  they sailed over to the region of the Gerasenes, ¹⁹  which is opposite ²⁰  Galilee.

Lukas 9:2

9:2 and he sent ²¹  them out to proclaim ²²  the kingdom of God ²³  and to heal the sick. ²⁴ 

Lukas 9:46

Concerning the Greatest

9:46 Now an argument started among the disciples ²⁵  as to which of them might be ²⁶  the greatest.

Lukas 10:18

10:18 So ²⁷  he said to them, “I saw ²⁸  Satan fall ²⁹  like lightning ³⁰  from heaven.

Lukas 11:25

11:25 When it returns, ³¹  it finds the house ³²  swept clean and put in order. ³³ 

Lukas 15:11

The Parable of the Compassionate Father

15:11 Then ³⁴  Jesus ³⁵  said, “A man had two sons.

Lukas 17:5

17:5 The ³⁶  apostles said to the Lord, “Increase our faith!” ³⁷ 

Lukas 17:11

The Grateful Leper

17:11 Now on ³⁸  the way to Jerusalem, ³⁹  Jesus ⁴⁰  was passing along ⁴¹  between Samaria and Galilee.

Lukas 18:38

18:38 So ⁴²  he called out, ⁴³  “Jesus, Son of David, ⁴⁴  have mercy ⁴⁵  on me!”

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ⁴⁶  when Jesus ⁴⁷  approached ⁴⁸  and saw the city, he wept over it,

Lukas 21:30

21:30 When they sprout leaves, you see ⁴⁹  for yourselves and know that summer is now near.

Lukas 22:48

22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ⁵⁰ 

Lukas 22:63

22:63 Now ⁵¹  the men who were holding Jesus ⁵²  under guard began to mock him and beat him.

Lukas 23:9

23:9 So ⁵³  Herod ⁵⁴  questioned him at considerable length; Jesus ⁵⁵  gave him no answer.

Lukas 24:3

24:3 but when they went in, they did not find the body of the Lord Jesus. ⁵⁶ 

[1:29]  ¹ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ² sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ³ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[1:57]  ⁴ tn Grk “the time was fulfilled.”

[1:57]  ⁵ tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

[3:10]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

[3:10]  ⁷ tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

[4:15]  ⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ⁹ tn The imperfect verb has been translated ingressively.

[4:15]  ¹⁰ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  ¹¹ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[5:6]  ¹² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ¹³ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[5:36]  ¹⁴ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ¹⁵ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ¹⁶ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ¹⁷ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[8:26]  ¹⁸ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ¹⁹ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

[8:26]  sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[8:26]  ²⁰ sn That is, across the Sea of Galilee from Galilee.

[9:2]  ²¹ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ²² tn Or “to preach.”

[9:2]  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.

[9:2]  ²⁴ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[9:46]  ²⁵ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ²⁶ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[10:18]  ²⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ²⁸ tn This is an imperfect tense verb.

[10:18]  ²⁹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ³⁰ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[11:25]  ³¹ tn Grk “comes.”

[11:25]  ³² tn The words “the house” are not in Greek but are implied.

[11:25]  ³³ sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[15:11]  ³⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:5]  ³⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ³⁷ sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[17:11]  ³⁸ tn Grk “Now it happened that on.” 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.

[17:11]  ³⁹ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ⁴¹ tn Or “was traveling about.”

[18:38]  ⁴² tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

[18:38]  ⁴³ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ⁴⁴ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[18:38]  ⁴⁵ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

[19:41]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ⁴⁷ tn Grk “he.”

[19:41]  ⁴⁸ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[21:30]  ⁴⁹ tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.

[22:48]  ⁵⁰ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.

[22:63]  ⁵¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:9]  ⁵³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.

[23:9]  ⁵⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:3]  ⁵⁶ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

[24:3]  sn What they found was not what they expected – an empty tomb.