Lukas 1:4

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

Lukas 3:23

The Genealogy of Jesus

3:23 So ³  Jesus, when he began his ministry, ⁴  was about thirty years old. He was ⁵  the son (as was supposed) ⁶  of Joseph, the son ⁷  of Heli,

Lukas 5:9

5:9 For ⁸  Peter ⁹  and all who were with him were astonished ¹⁰  at the catch of fish that they had taken,

Lukas 11:23

11:23 Whoever is not with me is against me, ¹¹  and whoever does not gather with me scatters. ¹² 

Lukas 15:16

15:16 He ¹³  was longing to eat ¹⁴  the carob pods ¹⁵  the pigs were eating, but ¹⁶  no one gave him anything.

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ¹⁷  wrong.”

Lukas 24:6

24:6 He is not here, but has been raised! ¹⁸  Remember how he told you, while he was still in Galilee, ¹⁹ 

Lukas 3:19

3:19 But when John rebuked Herod ²⁰  the tetrarch ²¹  because of Herodias, his brother’s wife, ²²  and because of all the evil deeds ²³  that he had done,

Lukas 6:34

6:34 And if you lend to those from whom you hope to be repaid, ²⁴  what credit is that to you? Even sinners ²⁵  lend to sinners, so that they may be repaid in full. ²⁶ 

Lukas 9:36

9:36 After ²⁷  the voice had spoken, Jesus was found alone. So ²⁸  they kept silent and told no one ²⁹  at that time ³⁰  anything of what they had seen.

Lukas 13:1

A Call to Repent

13:1 Now ³¹  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ³² 

Lukas 1:20

1:20 And now, ³³  because you did not believe my words, which will be fulfilled in their time, ³⁴  you will be silent, unable to speak, ³⁵  until the day these things take place.”

Lukas 12:3

12:3 So then ³⁶  whatever you have said in the dark will be heard in the light, and what you have whispered ³⁷  in private rooms ³⁸  will be proclaimed from the housetops. ³⁹ 

Lukas 19:37

19:37 As he approached the road leading down from ⁴⁰  the Mount of Olives, ⁴¹  the whole crowd of his ⁴²  disciples began to rejoice ⁴³  and praise ⁴⁴  God with a loud voice for all the mighty works ⁴⁵  they had seen: ⁴⁶ 

Lukas 19:44

19:44 They will demolish you ⁴⁷  – you and your children within your walls ⁴⁸  – and they will not leave within you one stone ⁴⁹  on top of another, ⁵⁰  because you did not recognize the time of your visitation from God.” ⁵¹ 

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ⁵²  the people. When I examined him before you, I ⁵³  did not find this man guilty ⁵⁴  of anything you accused him of doing.

Lukas 24:44

Jesus’ Final Commission

24:44 Then ⁵⁵  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁵⁶  in the law of Moses and the prophets and the psalms ⁵⁷  must be fulfilled.”

[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.

[3:23]  ³ tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.

[3:23]  ⁴ tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[3:23]  ⁵ tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.

[3:23]  ⁶ sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.

[3:23]  ⁷ tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.

[3:23]  tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.

[5:9]  ⁸ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ¹⁰ sn In the Greek text, this term is in an emphatic position.

[11:23]  ¹¹ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ¹² sn For the image of scattering, see Pss. Sol. 17:18.

[15:16]  ¹³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ¹⁴ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ¹⁵ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:41]  ¹⁷ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[24:6]  ¹⁸ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ¹⁹ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[3:19]  ²⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ²¹ sn See the note on tetrarch in 3:1.

[3:19]  ²² 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]  ²³ tn Or “immoralities.”

[6:34]  ²⁴ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ²⁵ sn See the note on the word sinners in v. 32.

[6:34]  ²⁶ tn Grk “to receive as much again.”

[9:36]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ²⁹ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ³⁰ tn Grk “in those days.”

[13:1]  ³¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ³² sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[1:20]  ³³ tn Grk “behold.”

[1:20]  ³⁴ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³⁵ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[12:3]  ³⁶ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ³⁷ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ³⁸ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ³⁹ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[19:37]  ⁴⁰ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ⁴¹ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ⁴² tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ⁴³ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ⁴⁴ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ⁴⁵ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ⁴⁶ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:44]  ⁴⁷ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ⁴⁸ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ⁴⁹ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁵⁰ tn Grk “leave stone on stone.”

[19:44]  ⁵¹ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[23:14]  ⁵² tn This term also appears in v. 2.

[23:14]  ⁵³ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁵⁴ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:44]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁵⁶ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁵⁷ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.