Lukas 1:48

1:48 because he has looked upon the humble state of his servant. ¹ 

For ²  from now on ³  all generations will call me blessed, ⁴ 

Lukas 2:37

2:37 She had lived as a widow since then for eighty-four years. ⁵  She never left the temple, worshiping with fasting and prayer night and day. ⁶ 

Lukas 5:19

5:19 But ⁷  since they found ⁸  no way to carry him in because of the crowd, they went up on the roof ⁹  and let him down on the stretcher ¹⁰  through the roof tiles ¹¹  right ¹²  in front of Jesus. ¹³ 

Lukas 5:23

5:23 Which is easier, ¹⁴  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 6:48

6:48 He is like a man ¹⁵  building a house, who dug down deep, ¹⁶  and laid the foundation on bedrock. When ¹⁷  a flood came, the river ¹⁸  burst against that house but ¹⁹  could not shake it, because it had been well built. ²⁰ 

Lukas 7:21

7:21 At that very time ²¹  Jesus ²²  cured many people of diseases, sicknesses, ²³  and evil spirits, and granted ²⁴  sight to many who were blind.

Lukas 11:7

11:7 Then ²⁵  he will reply ²⁶  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ²⁷  I cannot get up and give you anything.’ ²⁸ 

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ²⁹  your whole body is full of light, but when it is diseased, ³⁰  your body is full of darkness.

Lukas 12:36

12:36 be like people ³¹  waiting for their master to come back from the wedding celebration, ³²  so that when he comes and knocks they can immediately open the door for him.

Lukas 15:4

15:4 “Which one ³³  of you, if he has a hundred ³⁴  sheep and loses one of them, would not leave the ninety-nine in the open pasture ³⁵  and go look for ³⁶  the one that is lost until he finds it? ³⁷ 

Lukas 17:8

17:8 Won’t ³⁸  the master ³⁹  instead say to him, ‘Get my dinner ready, and make yourself ready ⁴⁰  to serve me while ⁴¹  I eat and drink. Then ⁴²  you may eat and drink’?

Lukas 19:37

19:37 As he approached the road leading down from ⁴³  the Mount of Olives, ⁴⁴  the whole crowd of his ⁴⁵  disciples began to rejoice ⁴⁶  and praise ⁴⁷  God with a loud voice for all the mighty works ⁴⁸  they had seen: ⁴⁹ 

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ⁵⁰  lord,

“Sit at my right hand,

Lukas 22:42

22:42 “Father, if you are willing, take ⁵¹  this cup ⁵²  away from me. Yet not my will but yours ⁵³  be done.”

Lukas 23:33

23:33 So ⁵⁴  when they came to the place that is called “The Skull,” ⁵⁵  they crucified ⁵⁶  him there, along with the criminals, one on his right and one on his left.

Lukas 24:23

24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ⁵⁷  who said he was alive.

Lukas 24:47

24:47 and repentance ⁵⁸  for the forgiveness of sins would be proclaimed ⁵⁹  in his name to all nations, ⁶⁰  beginning from Jerusalem. ⁶¹ 

[1:48]  ¹ tn See the note on the word “servant” in v. 38.

[1:48]  ² tn Grk “for behold.”

[1:48]  ³ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ⁴ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[2:37]  ⁵ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ⁶ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[5:19]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ⁸ tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ⁹ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ¹⁰ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ¹¹ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ¹² tn Grk “in the midst.”

[5:19]  ¹³ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[5:23]  ¹⁴ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[6:48]  ¹⁵ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ¹⁶ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ¹⁷ tn Here δέ (de) has not been translated.

[6:48]  ¹⁸ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ²⁰ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[7:21]  ²¹ tn Grk “In that hour.”

[7:21]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ²³ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ²⁴ tn Or “and bestowed (sight) on.”

[11:7]  ²⁵ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ²⁶ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ²⁷ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ²⁸ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:34]  ²⁹ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ³⁰ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[12:36]  ³¹ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ³² sn An ancient wedding celebration could last for days (Tob 11:18).

[15:4]  ³³ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ³⁴ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ³⁵ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ³⁶ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ³⁷ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[17:8]  ³⁸ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ³⁹ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ⁴⁰ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ⁴¹ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ⁴² tn Grk “after these things.”

[19:37]  ⁴³ 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]  ⁴⁴ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ⁴⁵ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ⁴⁶ 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]  ⁴⁷ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ⁴⁸ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ⁴⁹ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:42]  ⁵⁰ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[22:42]  ⁵¹ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ⁵² sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ⁵³ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[23:33]  ⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ⁵⁵ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ⁵⁶ sn See the note on crucify in 23:21.

[24:23]  ⁵⁷ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:47]  ⁵⁸ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁵⁹ tn Or “preached,” “announced.”

[24:47]  ⁶⁰ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁶¹ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.