Lukas 1:41

1:41 When ¹  Elizabeth heard Mary’s greeting, the baby leaped ²  in her ³  womb, and Elizabeth was filled with the Holy Spirit. ⁴ 

Lukas 1:63

1:63 He ⁵  asked for a writing tablet ⁶  and wrote, ⁷  “His name is John.” And they were all amazed. ⁸ 

Lukas 2:39

2:39 So ⁹  when Joseph and Mary ¹⁰  had performed ¹¹  everything according to the law of the Lord, ¹²  they returned to Galilee, to their own town ¹³  of Nazareth. ¹⁴ 

Lukas 3:21

The Baptism of Jesus

3:21 Now when ¹⁵  all the people were baptized, Jesus also was baptized. And while he was praying, ¹⁶  the heavens ¹⁷  opened,

Lukas 4:1

The Temptation of Jesus

4:1 Then ¹⁸  Jesus, full of the Holy Spirit, returned from the Jordan River ¹⁹  and was led by the Spirit ²⁰  in ²¹  the wilderness, ²² 

Lukas 4:31

Ministry in Capernaum

4:31 So ²³  he went down to Capernaum, ²⁴  a town ²⁵  in Galilee, and on the Sabbath he began to teach the people. ²⁶ 

Lukas 5:25

5:25 Immediately ²⁷  he stood up before them, picked ²⁸  up the stretcher ²⁹  he had been lying on, and went home, glorifying ³⁰  God.

Lukas 5:31

5:31 Jesus ³¹  answered them, “Those who are well don’t need a physician, but those who are sick do. ³² 

Lukas 7:1

Healing the Centurion’s Slave

7:1 After Jesus ³³  had finished teaching all this to the people, ³⁴  he entered Capernaum. ³⁵ 

Lukas 7:13

7:13 When ³⁶  the Lord saw her, he had compassion ³⁷  for her and said to her, “Do not weep.” ³⁸ 

Lukas 7:15

7:15 So ³⁹  the dead man ⁴⁰  sat up and began to speak, and Jesus ⁴¹  gave him back ⁴²  to his mother.

Lukas 7:43

7:43 Simon answered, ⁴³  “I suppose the one who had the bigger debt canceled.” ⁴⁴  Jesus ⁴⁵  said to him, “You have judged rightly.”

Lukas 8:7

8:7 Other seed fell among the thorns, ⁴⁶  and they grew up with it and choked ⁴⁷  it.

Lukas 9:34

9:34 As ⁴⁸  he was saying this, a cloud ⁴⁹  came ⁵⁰  and overshadowed ⁵¹  them, and they were afraid as they entered the cloud.

Lukas 10:31-32

10:31 Now by chance ⁵²  a priest was going down that road, but ⁵³  when he saw the injured man ⁵⁴  he passed by ⁵⁵  on the other side. ⁵⁶  10:32 So too a Levite, when he came up to ⁵⁷  the place and saw him, ⁵⁸  passed by on the other side.

Lukas 10:37

10:37 The expert in religious law ⁵⁹  said, “The one who showed mercy ⁶⁰  to him.” So ⁶¹  Jesus said to him, “Go and do ⁶²  the same.”

Lukas 12:17

12:17 so ⁶³  he thought to himself, ⁶⁴  ‘What should I do, for I have nowhere to store my crops?’ ⁶⁵ 

Lukas 13:12

13:12 When ⁶⁶  Jesus saw her, he called her to him ⁶⁷  and said, “Woman, ⁶⁸  you are freed ⁶⁹  from your infirmity.” ⁷⁰ 

Lukas 15:14

15:14 Then ⁷¹  after he had spent everything, a severe famine took place in that country, and he began to be in need.

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ⁷²  (who loved money) heard all this and ridiculed ⁷³  him.

Lukas 16:22

16:22 “Now ⁷⁴  the poor man died and was carried by the angels to Abraham’s side. ⁷⁵  The ⁷⁶  rich man also died and was buried. ⁷⁷ 

Lukas 16:27

16:27 So ⁷⁸  the rich man ⁷⁹  said, ‘Then I beg you, father – send Lazarus ⁸⁰  to my father’s house

Lukas 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ⁸¹  God with a loud voice.

Lukas 18:28

18:28 And Peter said, “Look, we have left everything we own ⁸²  to follow you!” ⁸³ 

Lukas 19:4

19:4 So ⁸⁴  he ran on ahead and climbed up into a sycamore tree ⁸⁵  to see him, because Jesus ⁸⁶  was going to pass that way.

Lukas 19:13

19:13 And he summoned ten of his slaves, ⁸⁷  gave them ten minas, ⁸⁸  and said to them, ‘Do business with these until I come back.’

Lukas 20:29

20:29 Now there were seven brothers. The first one married a woman ⁸⁹  and died without children.

Lukas 20:31

20:31 and then the third married her, and in this same way all seven died, leaving no children.

Lukas 20:41

The Messiah: David’s Son and Lord

20:41 But ⁹⁰  he said to them, “How is it that they say that the Christ ⁹¹  is David’s son? ⁹² 

Lukas 21:20

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ⁹³  surrounded ⁹⁴  by armies, then know that its ⁹⁵  desolation ⁹⁶  has come near.

Lukas 21:31

21:31 So also you, when you see these things happening, know ⁹⁷  that the kingdom of God ⁹⁸  is near.

Lukas 22:4

22:4 He went away and discussed with the chief priests and officers of the temple guard ⁹⁹  how he might ¹⁰⁰  betray Jesus, ¹⁰¹  handing him over to them. ¹⁰² 

Lukas 22:6

22:6 So ¹⁰³  Judas ¹⁰⁴  agreed and began looking for an opportunity to betray Jesus ¹⁰⁵  when no crowd was present. ¹⁰⁶ 

Lukas 22:39

On the Mount of Olives

22:39 Then ¹⁰⁷  Jesus ¹⁰⁸  went out and made his way, ¹⁰⁹  as he customarily did, to the Mount of Olives, ¹¹⁰  and the disciples followed him.

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 22:55

22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Lukas 24:51

24:51 Now ¹¹¹  during the blessing ¹¹²  he departed ¹¹³  and was taken up into heaven. ¹¹⁴ 

[1:41]  ¹ tn Grk “And it happened that.” 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ² sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ³ tn The antecedent of “her” is Elizabeth.

[1:41]  ⁴ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:63]  ⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ⁶ sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ⁷ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ⁸ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[2:39]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ¹⁰ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ¹¹ tn Or “completed.”

[2:39]  ¹² sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ¹³ tn Or “city.”

[2:39]  ¹⁴ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[3:21]  ¹⁵ tn Grk “Now 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.

[3:21]  ¹⁶ tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  ¹⁷ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

[4:1]  ¹⁸ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ¹⁹ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ²⁰ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ²¹ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ²² tn Or “desert.”

[4:31]  ²³ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ²⁴ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:31]  ²⁵ tn Or “city.”

[4:31]  ²⁶ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[5:25]  ²⁷ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ²⁸ tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

[5:25]  ²⁹ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

[5:25]  ³⁰ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

[5:31]  ³¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ³² sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

[7:1]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ³⁴ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ³⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[7:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[7:13]  ³⁶ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ³⁷ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ³⁸ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[7:15]  ³⁹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ⁴⁰ tn Or “the deceased.”

[7:15]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ⁴² tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[7:43]  ⁴³ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ⁴⁴ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ⁴⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[8:7]  ⁴⁶ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ⁴⁷ sn That is, crowded out the good plants.

[9:34]  ⁴⁸ tn Here δέ (de) has not been translated.

[9:34]  ⁴⁹ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ⁵⁰ tn Or “appeared.”

[9:34]  ⁵¹ tn Or “surrounded.”

[10:31]  ⁵² sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ⁵³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ⁵⁴ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ⁵⁵ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ⁵⁶ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[10:32]  ⁵⁷ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ⁵⁸ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[10:37]  ⁵⁹ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ⁶⁰ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ⁶¹ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ⁶² tn This recalls the verb of the earlier reply in v. 28.

[12:17]  ⁶³ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ⁶⁴ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ⁶⁵ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[13:12]  ⁶⁶ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ⁶⁷ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ⁶⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ⁶⁹ tn Or “released.”

[13:12]  ⁷⁰ tn Or “sickness.”

[15:14]  ⁷¹ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[16:14]  ⁷² sn See the note on Pharisees in 5:17.

[16:14]  ⁷³ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[16:22]  ⁷⁴ tn Grk “Now it happened that the.” 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.

[16:22]  ⁷⁵ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ⁷⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ⁷⁷ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:27]  ⁷⁸ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ⁷⁹ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ⁸⁰ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[17:15]  ⁸¹ tn Grk “glorifying God.”

[18:28]  ⁸² tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.

[18:28]  ⁸³ tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[19:4]  ⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ⁸⁵ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ⁸⁶ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[19:13]  ⁸⁷ tn See the note on the word “slave” in 7:2.

[19:13]  ⁸⁸ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[20:29]  ⁸⁹ tn Grk “took a wife” (an idiom for marrying a woman).

[20:41]  ⁹⁰ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ⁹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  sn See the note on Christ in 2:11.

[20:41]  ⁹² sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[21:20]  ⁹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ⁹⁴ sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

[21:20]  ⁹⁵ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ⁹⁶ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

[21:31]  ⁹⁷ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ⁹⁸ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[22:4]  ⁹⁹ tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).

[22:4]  ¹⁰⁰ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

[22:4]  ¹⁰¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:4]  ¹⁰² tn Grk “how he might hand him over to them,” in the sense of “betray him.”

[22:6]  ¹⁰³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

[22:6]  ¹⁰⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ¹⁰⁵ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ¹⁰⁶ tn Grk “apart from the crowd.”

[22:6]  sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

[22:39]  ¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ¹⁰⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ¹⁰⁹ tn Grk “went.”

[22:39]  ¹¹⁰ sn See the note on the Mount of Olives in Luke 19:29.

[24:51]  ¹¹¹ tn Grk “And it happened that while.” 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.

[24:51]  ¹¹² tn Grk “while he blessed them.”

[24:51]  ¹¹³ tn Grk “he departed from them.”

[24:51]  ¹¹⁴ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

[24:51]  tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

[24:51]  sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.