Lukas 1:32

1:32 He ¹  will be great, ²  and will be called the Son of the Most High, ³  and the Lord God will give him the throne of his father ⁴  David.

Lukas 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁵  of one shouting in the wilderness: ⁶ 

‘Prepare the way for the Lord,

make ⁷  his paths straight.

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ⁸  Jesus, in the power of the Spirit, ⁹  returned to Galilee, and news about him spread ¹⁰  throughout the surrounding countryside. ¹¹ 

Lukas 4:16

Rejection at Nazareth

4:16 Now ¹²  Jesus ¹³  came to Nazareth, ¹⁴  where he had been brought up, and went into the synagogue ¹⁵  on the Sabbath day, as was his custom. ¹⁶  He ¹⁷  stood up to read, ¹⁸ 

Lukas 6:37

Do Not Judge Others

6:37 “Do ¹⁹  not judge, ²⁰  and you will not be judged; ²¹  do not condemn, and you will not be condemned; forgive, ²²  and you will be forgiven.

Lukas 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ²³  asked Jesus ²⁴  to have dinner with him, so ²⁵  he went into the Pharisee’s house and took his place at the table. ²⁶ 

Lukas 9:23

A Call to Discipleship

9:23 Then ²⁷  he said to them all, ²⁸  “If anyone wants to become my follower, ²⁹  he must deny ³⁰  himself, take up his cross daily, ³¹  and follow me.

Lukas 9:62

9:62 Jesus ³²  said to him, “No one who puts his ³³  hand to the plow and looks back ³⁴  is fit for the kingdom of God.” ³⁵ 

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ³⁶  in the synagogues ³⁷  and elaborate greetings ³⁸  in the marketplaces!

Lukas 17:14

17:14 When ³⁹  he saw them he said, “Go ⁴⁰  and show yourselves to the priests.” ⁴¹  And ⁴²  as they went along, they were cleansed.

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ⁴³  Jesus ⁴⁴  told them a parable to show them they should always ⁴⁵  pray and not lose heart. ⁴⁶ 

[1:32]  ¹ tn Grk “this one.”

[1:32]  ² sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ³ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁴ tn Or “ancestor.”

[3:4]  ⁵ tn Or “A voice.”

[3:4]  ⁶ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁷ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[4:14]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ⁹ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ¹⁰ tn Grk “went out.”

[4:14]  ¹¹ tn Grk “all the surrounding region.”

[4:16]  ¹² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ¹⁴ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ¹⁵ sn See the note on synagogues in 4:15.

[4:16]  ¹⁶ tn Grk “according to his custom.”

[4:16]  ¹⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ¹⁸ sn In normative Judaism of the 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. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[6:37]  ¹⁹ tn Grk “And do.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:37]  ²⁰ sn As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to (5:27-32; 15:1-32). Jesus himself did make judgments about where people stand (11:37-54), but not in such a way that he ceased to continue to offer them God’s grace.

[6:37]  ²¹ sn The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.

[6:37]  ²² sn On forgive see Luke 11:4; 1 Pet 3:7.

[7:36]  ²³ sn See the note on Pharisees in 5:17.

[7:36]  ²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ²⁶ tn Grk “and reclined 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.

[9:23]  ²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ²⁸ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ²⁹ tn Grk “to come after me.”

[9:23]  ³⁰ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ³¹ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[9:62]  ³² tn Here δέ (de) has not been translated.

[9:62]  ³³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ³⁴ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ³⁵ 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.

[11:43]  ³⁶ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ³⁷ sn See the note on synagogues in 4:15.

[11:43]  ³⁸ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[17:14]  ³⁹ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁴⁰ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ⁴¹ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁴² tn Grk “And it happened that as.” 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.

[18:1]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁴⁵ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁴⁶ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).