Lukas 1:35

1:35 The angel replied, ¹  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ²  you. Therefore the child ³  to be born ⁴  will be holy; ⁵  he will be called the Son of God.

Lukas 2:46

2:46 After ⁶  three days ⁷  they found him in the temple courts, ⁸  sitting among the teachers, ⁹  listening to them and asking them questions.

Lukas 4:36

4:36 They ¹⁰  were all amazed and began to say ¹¹  to one another, “What’s happening here? ¹²  For with authority and power ¹³  he commands the unclean spirits, and they come out!”

Lukas 7:4

7:4 When ¹⁴  they came ¹⁵  to Jesus, they urged ¹⁶  him earnestly, ¹⁷  “He is worthy ¹⁸  to have you do this for him,

Lukas 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ¹⁹ 

‘We played the flute for you, yet you did not dance; ²⁰ 

we wailed in mourning, ²¹  yet you did not weep.’

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ²²  the word, cling to it ²³  with an honest and good ²⁴  heart, and bear fruit with steadfast endurance. ²⁵ 

Lukas 9:52

9:52 He ²⁶  sent messengers on ahead of him. ²⁷  As they went along, ²⁸  they entered a Samaritan village to make things ready in advance ²⁹  for him,

Lukas 10:17

10:17 Then ³⁰  the seventy-two ³¹  returned with joy, saying, “Lord, even the demons submit to ³²  us in your name!” ³³ 

Lukas 10:27

10:27 The expert ³⁴  answered, “Love ³⁵  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ³⁶  and love your neighbor as yourself.” ³⁷ 

Lukas 10:40

10:40 But Martha was distracted ³⁸  with all the preparations she had to make, ³⁹  so ⁴⁰  she came up to him and said, “Lord, don’t you care ⁴¹  that my sister has left me to do all the work ⁴²  alone? Tell ⁴³  her to help me.”

Lukas 13:15

13:15 Then the Lord answered him, ⁴⁴  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁴⁵  and lead it to water? ⁴⁶ 

Lukas 14:15

The Parable of the Great Banquet

14:15 When ⁴⁷  one of those at the meal with Jesus ⁴⁸  heard this, he said to him, “Blessed is everyone ⁴⁹  who will feast ⁵⁰  in the kingdom of God!” ⁵¹ 

Lukas 17:37

17:37 Then ⁵²  the disciples ⁵³  said ⁵⁴  to him, “Where, ⁵⁵  Lord?” He replied to them, “Where the dead body ⁵⁶  is, there the vultures ⁵⁷  will gather.” ⁵⁸ 

Lukas 18:3

18:3 There was also a widow ⁵⁹  in that city ⁶⁰  who kept coming ⁶¹  to him and saying, ‘Give me justice against my adversary.’

Lukas 19:42

19:42 saying, “If you had only known on this day, ⁶²  even you, the things that make for peace! ⁶³  But now they are hidden ⁶⁴  from your eyes.

Lukas 19:46-47

19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ⁶⁵  but you have turned it into a den ⁶⁶  of robbers!” ⁶⁷ 

19:47 Jesus ⁶⁸  was teaching daily in the temple courts. The chief priests and the experts in the law ⁶⁹  and the prominent leaders among the people were seeking to assassinate ⁷⁰  him,

Lukas 21:7-8

21:7 So ⁷¹  they asked him, ⁷²  “Teacher, when will these things ⁷³  happen? And what will be the sign that ⁷⁴  these things are about to take place?” 21:8 He ⁷⁵  said, “Watch out ⁷⁶  that you are not misled. For many will come in my name, saying, ‘I am he,’ ⁷⁷  and, ‘The time is near.’ Do not follow them!

Lukas 21:11

21:11 There will be great earthquakes, and famines ⁷⁸  and plagues in various places, and there will be terrifying sights ⁷⁹  and great signs ⁸⁰  from heaven.

Lukas 22:10

22:10 He said to them, “Listen, ⁸¹  when you have entered the city, a man carrying a jar of water ⁸²  will meet you. ⁸³  Follow him into the house that he enters,

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ⁸⁴  And after he said this he breathed his last.

Lukas 23:53

23:53 Then ⁸⁵  he took it down, wrapped it in a linen cloth, ⁸⁶  and placed it ⁸⁷  in a tomb cut out of the rock, ⁸⁸  where no one had yet been buried. ⁸⁹ 

Lukas 23:56

23:56 Then ⁹⁰  they returned and prepared aromatic spices ⁹¹  and perfumes. ⁹² 

On the Sabbath they rested according to the commandment. ⁹³ 

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ⁹⁴  “Are you the only visitor to Jerusalem who doesn’t know ⁹⁵  the things that have happened there ⁹⁶  in these days?”

[1:35]  ¹ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ² sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ³ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ⁴ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ⁵ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[2:46]  ⁶ tn Grk “And it happened that after.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ⁷ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ⁸ tn Grk “the temple.”

[2:46]  ⁹ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[4:36]  ¹⁰ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ¹¹ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ¹² tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ¹³ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[7:4]  ¹⁴ tn Here δέ (de) has not been translated.

[7:4]  ¹⁵ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ¹⁶ tn Or “implored.”

[7:4]  ¹⁷ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ¹⁸ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:32]  ¹⁹ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ²⁰ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ²¹ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[8:15]  ²² tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ²³ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ²⁴ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ²⁵ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[9:52]  ²⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ²⁷ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ²⁸ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ²⁹ tn Or “to prepare (things) for him.”

[10:17]  ³⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ³¹ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ³² tn Or “the demons obey”; see L&N 36.18.

[10:17]  ³³ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:27]  ³⁴ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ³⁵ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ³⁶ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ³⁷ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[10:40]  ³⁸ 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]  ³⁹ tn Grk “with much serving.”

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

[10:40]  ⁴¹ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ⁴² tn Grk “has left me to serve alone.”

[10:40]  ⁴³ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[13:15]  ⁴⁴ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁴⁵ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁴⁶ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[14:15]  ⁴⁷ tn Here δέ (de) has not been translated.

[14:15]  ⁴⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ⁴⁹ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ⁵⁰ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ⁵¹ 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.

[17:37]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ⁵³ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ⁵⁴ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ⁵⁵ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ⁵⁶ tn Or “corpse.”

[17:37]  ⁵⁷ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

[17:37]  sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

[17:37]  ⁵⁸ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[18:3]  ⁵⁹ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ⁶⁰ tn Or “town.”

[18:3]  ⁶¹ tn This is an iterative imperfect; the widow did this on numerous occasions.

[19:42]  ⁶² sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁶³ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ⁶⁴ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:46]  ⁶⁵ sn A quotation from Isa 56:7.

[19:46]  ⁶⁶ tn Or “a hideout” (see L&N 1.57).

[19:46]  ⁶⁷ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[19:47]  ⁶⁸ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ⁶⁹ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ⁷⁰ tn Grk “to destroy.”

[19:47]  sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

[21:7]  ⁷¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

[21:7]  ⁷² tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[21:7]  ⁷³ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[21:7]  ⁷⁴ tn Grk “when.”

[21:8]  ⁷⁵ tn Here δέ (de) has not been translated.

[21:8]  ⁷⁶ tn Or “Be on guard.”

[21:8]  ⁷⁷ tn That is, “I am the Messiah.”

[21:11]  ⁷⁸ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ⁷⁹ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ⁸⁰ sn See Jer 4:13-22; 14:12; 21:6-7.

[22:10]  ⁸¹ tn Grk “behold.”

[22:10]  ⁸² sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ⁸³ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[23:46]  ⁸⁴ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[23:53]  ⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ⁸⁶ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ⁸⁷ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

[23:53]  ⁸⁸ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

[23:53]  ⁸⁹ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

[23:53]  tn Or “laid to rest.”

[23:56]  ⁹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ⁹¹ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ⁹² tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ⁹³ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[24:18]  ⁹⁴ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ⁹⁵ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ⁹⁶ tn Grk “in it” (referring to the city of Jerusalem).