Lukas 1:3

1:3 So ¹  it seemed good to me as well, ²  because I have followed ³  all things carefully from the beginning, to write an orderly account ⁴  for you, most excellent Theophilus,

Lukas 3:19

3:19 But when John rebuked Herod ⁵  the tetrarch ⁶  because of Herodias, his brother’s wife, ⁷  and because of all the evil deeds ⁸  that he had done,

Lukas 10:35

10:35 The ⁹  next day he took out two silver coins ¹⁰  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ¹¹ 

Lukas 10:40

10:40 But Martha was distracted ¹²  with all the preparations she had to make, ¹³  so ¹⁴  she came up to him and said, “Lord, don’t you care ¹⁵  that my sister has left me to do all the work ¹⁶  alone? Tell ¹⁷  her to help me.”

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ¹⁸  the key to knowledge! You did not go in yourselves, and you hindered ¹⁹  those who were going in.”

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ²⁰  will be demanded back from ²¹  you, but who will get what you have prepared for yourself?’ ²² 

Lukas 12:45

12:45 But if ²³  that ²⁴  slave should say to himself, ²⁵  ‘My master is delayed ²⁶  in returning,’ and he begins to beat ²⁷  the other ²⁸  slaves, both men and women, ²⁹  and to eat, drink, and get drunk,

Lukas 16:16

16:16 “The law and the prophets were in force ³⁰  until John; ³¹  since then, ³²  the good news of the kingdom of God ³³  has been proclaimed, and everyone is urged to enter it. ³⁴ 

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ³⁵  lord,

“Sit at my right hand,

Lukas 22:37

22:37 For I tell you that this scripture must be ³⁶  fulfilled in me, ‘And he was counted with the transgressors.’ ³⁷  For what is written about me is being fulfilled.” ³⁸ 

[1:3]  ¹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ² sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ⁴ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[3:19]  ⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ⁶ sn See the note on tetrarch in 3:1.

[3:19]  ⁷ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ⁸ tn Or “immoralities.”

[10:35]  ⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹⁰ tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ¹¹ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:40]  ¹² sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ¹³ tn Grk “with much serving.”

[10:40]  ¹⁴ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹⁵ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ¹⁶ tn Grk “has left me to serve alone.”

[10:40]  ¹⁷ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:52]  ¹⁸ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ¹⁹ tn Or “you tried to prevent.”

[12:20]  ²⁰ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ²¹ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ²² tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[12:45]  ²³ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ²⁴ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ²⁵ tn Grk “should say in his heart.”

[12:45]  ²⁶ tn Or “is taking a long time.”

[12:45]  ²⁷ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ²⁸ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ²⁹ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[16:16]  ³⁰ 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]  ³¹ sn John refers to John the Baptist.

[16:16]  ³² sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ³³ 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]  ³⁴ 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.

[20:42]  ³⁵ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[22:37]  ³⁶ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ³⁷ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ³⁸ tn Grk “is having its fulfillment.”