Lukas 1:4

1:4 so that you may know for certain ¹  the things you were taught. ² 

Lukas 1:62

1:62 So ³  they made signs to the baby’s ⁴  father, ⁵  inquiring what he wanted to name his son. ⁶ 

Lukas 1:75

1:75 in holiness and righteousness ⁷  before him for as long as we live. ⁸ 

Lukas 2:5

2:5 He went ⁹  to be registered with Mary, who was promised in marriage to him, ¹⁰  and who was expecting a child.

Lukas 2:45

2:45 When ¹¹  they did not find him, they returned to Jerusalem ¹²  to look for him.

Lukas 4:44

4:44 So ¹³  he continued to preach in the synagogues of Judea. ¹⁴ 

Lukas 5:16

5:16 Yet Jesus himself ¹⁵  frequently withdrew ¹⁶  to the wilderness ¹⁷  and prayed.

Lukas 7:5

7:5 because he loves our nation, ¹⁸  and even ¹⁹  built our synagogue.” ²⁰ 

Lukas 9:21

9:21 But he forcefully commanded ²¹  them not to tell this to anyone, ²² 

Lukas 12:35

Call to Faithful Stewardship

12:35 “Get dressed for service ²³  and keep your lamps burning; ²⁴ 

Lukas 15:3

15:3 So ²⁵  Jesus ²⁶  told them ²⁷  this parable: ²⁸ 

Lukas 15:11

The Parable of the Compassionate Father

15:11 Then ²⁹  Jesus ³⁰  said, “A man had two sons.

Lukas 19:19

19:19 So ³¹  the king ³²  said to him, ‘And you are to be over five cities.’

Lukas 20:23

20:23 But Jesus ³³  perceived their deceit ³⁴  and said to them,

Lukas 20:34

20:34 So ³⁵  Jesus said to them, “The people of this age ³⁶  marry and are given in marriage.

Lukas 21:14

21:14 Therefore be resolved ³⁷  not to rehearse ³⁸  ahead of time how to make your defense.

Lukas 21:22

21:22 because these are days of vengeance, ³⁹  to fulfill ⁴⁰  all that is written.

Lukas 21:33

21:33 Heaven and earth will pass away, but my words will never pass away. ⁴¹ 

Lukas 22:14

The Lord’s Supper

22:14 Now ⁴²  when the hour came, Jesus ⁴³  took his place at the table ⁴⁴  and the apostles joined ⁴⁵  him.

Lukas 22:43

22:43 [Then an angel from heaven appeared to him and strengthened him.

Lukas 24:16

24:16 (but their eyes were kept ⁴⁶  from recognizing ⁴⁷  him). ⁴⁸ 

[1:4]  ¹ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

[1:4]  ² tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

[1:62]  ³ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ⁴ tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ⁵ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

[1:62]  ⁶ tn Grk “what he might wish to call him.”

[1:75]  ⁷ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ⁸ tn Grk “all our days.”

[2:5]  ⁹ tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.

[2:5]  ¹⁰ tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnhsteumenh) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not original, may give the right sense.

[2:45]  ¹¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:45]  ¹² sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.

[4:44]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ¹⁴ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[5:16]  ¹⁵ tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ¹⁶ tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ¹⁷ tn Or “desert.”

[7:5]  ¹⁸ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹⁹ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ²⁰ sn See the note on synagogues in 4:15.

[9:21]  ²¹ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ²² sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[12:35]  ²³ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

[12:35]  ²⁴ sn Keep your lamps burning means to be ready at all times.

[15:3]  ²⁵ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ²⁷ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ²⁸ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[15:11]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:11]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:19]  ³¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ³² tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[20:23]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ³⁴ tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).

[20:34]  ³⁵ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

[20:34]  ³⁶ tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

[21:14]  ³⁷ tn Grk “determine in your hearts.”

[21:14]  ³⁸ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[21:22]  ³⁹ tn Or “of punishment.” This is a time of judgment.

[21:22]  ⁴⁰ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[21:33]  ⁴¹ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[22:14]  ⁴² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ⁴⁴ tn Grk “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.

[22:14]  ⁴⁵ tn Grk “the apostles with him.”

[24:16]  ⁴⁶ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ⁴⁷ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ⁴⁸ sn This parenthetical remark by the author is necessary so the reader will understand the account.