Lukas 1:36

1:36 “And look, ¹  your relative ²  Elizabeth has also become pregnant with ³  a son in her old age – although she was called barren, she is now in her sixth month! ⁴ 

Lukas 2:38

2:38 At that moment, ⁵  she came up to them ⁶  and began to give thanks to God and to speak ⁷  about the child ⁸  to all who were waiting for the redemption of Jerusalem. ⁹ 

Lukas 4:22

4:22 All ¹⁰  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ¹¹  said, “Isn’t this ¹²  Joseph’s son?”

Lukas 4:26

4:26 Yet ¹³  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ¹⁴ 

Lukas 5:27

The Call of Levi; Eating with Sinners

5:27 After ¹⁵  this, Jesus ¹⁶  went out and saw a tax collector ¹⁷  named Levi ¹⁸  sitting at the tax booth. ¹⁹  “Follow me,” ²⁰  he said to him.

Lukas 6:12-13

Choosing the Twelve Apostles

6:12 Now ²¹  it was during this time that Jesus ²²  went out to the mountain ²³  to pray, and he spent all night ²⁴  in prayer to God. ²⁵  6:13 When ²⁶  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ²⁷ 

Lukas 7:42

7:42 When they could not pay, he canceled ²⁸  the debts of both. Now which of them will love him more?”

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ²⁹  afterward ³⁰  he went on through towns ³¹  and villages, preaching and proclaiming the good news ³²  of the kingdom of God. ³³  The ³⁴  twelve were with him,

Lukas 8:38

8:38 The man from whom the demons had gone out begged to go ³⁵  with him, but Jesus ³⁶  sent him away, saying,

Lukas 9:42

9:42 As ³⁷  the boy ³⁸  was approaching, the demon threw him to the ground ³⁹  and shook him with convulsions. ⁴⁰  But Jesus rebuked ⁴¹  the unclean ⁴²  spirit, healed the boy, and gave him back to his father.

Lukas 11:14

Jesus and Beelzebul

11:14 Now ⁴³  he was casting out a demon that was mute. ⁴⁴  When ⁴⁵  the demon had gone out, the man who had been mute began to speak, ⁴⁶  and the crowds were amazed.

Lukas 13:4

13:4 Or those eighteen who were killed ⁴⁷  when the tower in Siloam fell on them, ⁴⁸  do you think they were worse offenders than all the others who live in Jerusalem? ⁴⁹ 

Lukas 15:15

15:15 So he went and worked for ⁵⁰  one of the citizens of that country, who ⁵¹  sent him to his fields to feed pigs. ⁵² 

Lukas 17:14

17:14 When ⁵³  he saw them he said, “Go ⁵⁴  and show yourselves to the priests.” ⁵⁵  And ⁵⁶  as they went along, they were cleansed.

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ⁵⁷  Jesus ⁵⁸  told them a parable to show them they should always ⁵⁹  pray and not lose heart. ⁶⁰ 

Lukas 20:15

20:15 So ⁶¹  they threw him out of the vineyard and killed ⁶²  him. What then will the owner of the vineyard do to them?

Lukas 21:26

21:26 People will be fainting from fear ⁶³  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ⁶⁴ 

Lukas 22:56

22:56 Then a slave girl, ⁶⁵  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

[1:36]  ¹ tn Grk “behold.”

[1:36]  ² tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ³ tn Or “has conceived.”

[1:36]  ⁴ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[2:38]  ⁵ tn Grk “at that very hour.”

[2:38]  ⁶ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ⁷ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁸ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁹ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:22]  ¹⁰ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹² sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[4:26]  ¹³ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ¹⁴ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:26]  map For location see Map1 A1; JP3 F3; JP4 F3.

[5:27]  ¹⁵ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ¹⁶ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ¹⁷ sn See the note on tax collectors in 3:12.

[5:27]  ¹⁸ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ¹⁹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[5:27]  ²⁰ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[6:12]  ²¹ tn Grk “Now it happened that in.” 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.

[6:12]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ²³ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[6:12]  ²⁴ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ²⁵ tn This is an objective genitive, so prayer “to God.”

[6:13]  ²⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ²⁷ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[7:42]  ²⁸ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[8:1]  ²⁹ tn Grk “And it happened that some time.” 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.

[8:1]  ³⁰ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ³¹ tn Or “cities.”

[8:1]  ³² sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  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.

[8:1]  ³⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:38]  ³⁵ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:42]  ³⁷ tn Here δέ (de) has not been translated.

[9:42]  ³⁸ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ³⁹ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ⁴⁰ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ⁴¹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ⁴² sn This is a reference to an evil spirit. See Luke 4:33.

[11:14]  ⁴³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ⁴⁴ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ⁴⁵ tn Grk “And it happened that when.” 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 δέ (de) has not been translated either.

[11:14]  ⁴⁶ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[13:4]  ⁴⁷ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ⁴⁸ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:15]  ⁵⁰ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ⁵¹ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ⁵² sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[17:14]  ⁵³ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁵⁴ 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]  ⁵⁵ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁵⁶ 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]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁵⁹ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁶⁰ 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).

[20:15]  ⁶¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ⁶² sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[21:26]  ⁶³ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

[21:26]  ⁶⁴ sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[22:56]  ⁶⁵ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.