Lukas 1:5

Birth Announcement of John the Baptist

1:5 During the reign ¹  of Herod ²  king of Judea, there lived a priest named Zechariah who belonged to ³  the priestly division of Abijah, ⁴  and he had a wife named Elizabeth, ⁵  who was a descendant of Aaron. ⁶ 

Lukas 1:19

1:19 The ⁷  angel answered him, “I am Gabriel, who stands ⁸  in the presence of God, and I was sent to speak to you and to bring ⁹  you this good news.

Lukas 1:36

1:36 “And look, ¹⁰  your relative ¹¹  Elizabeth has also become pregnant with ¹²  a son in her old age – although she was called barren, she is now in her sixth month! ¹³ 

Lukas 1:80

1:80 And the child kept growing ¹⁴  and becoming strong ¹⁵  in spirit, and he was in the wilderness ¹⁶  until the day he was revealed ¹⁷  to Israel.

Lukas 2:21

2:21 At ¹⁸  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ¹⁹  before he was conceived in the womb.

Lukas 2:38

2:38 At that moment, ²⁰  she came up to them ²¹  and began to give thanks to God and to speak ²²  about the child ²³  to all who were waiting for the redemption of Jerusalem. ²⁴ 

Lukas 4:9

4:9 Then ²⁵  the devil ²⁶  brought him to Jerusalem, ²⁷  had him stand ²⁸  on the highest point of the temple, ²⁹  and said to him, “If ³⁰  you are the Son of God, throw yourself down from here,

Lukas 5:23

5:23 Which is easier, ³¹  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 8:3

8:3 and Joanna the wife of Cuza ³²  (Herod’s ³³  household manager), ³⁴  Susanna, and many others who provided for them ³⁵  out of their own resources.

Lukas 8:17

8:17 For nothing is hidden ³⁶  that will not be revealed, ³⁷  and nothing concealed that will not be made known and brought to light.

Lukas 9:5

9:5 Wherever ³⁸  they do not receive you, ³⁹  as you leave that town, ⁴⁰  shake the dust off ⁴¹  your feet as a testimony against them.”

Lukas 10:6

10:6 And if a peace-loving person ⁴²  is there, your peace will remain on him, but if not, it will return to you. ⁴³ 

Lukas 10:11

10:11 ‘Even the dust of your town ⁴⁴  that clings to our feet we wipe off ⁴⁵  against you. ⁴⁶  Nevertheless know this: The kingdom of God has come.’ ⁴⁷ 

Lukas 11:17-18

11:17 But Jesus, ⁴⁸  realizing their thoughts, said to them, ⁴⁹  “Every kingdom divided against itself is destroyed, ⁵⁰  and a divided household falls. ⁵¹  11:18 So ⁵²  if ⁵³  Satan too is divided against himself, how will his kingdom stand? I ask you this because ⁵⁴  you claim that I cast out demons by Beelzebul.

Lukas 12:24

12:24 Consider the ravens: ⁵⁵  They do not sow or reap, they have no storeroom or barn, yet God feeds ⁵⁶  them. How much more valuable are you than the birds!

Lukas 12:38

12:38 Even if he comes in the second or third watch of the night ⁵⁷  and finds them alert, ⁵⁸  blessed are those slaves! ⁵⁹ 

Lukas 14:7

On Seeking Seats of Honor

14:7 Then ⁶⁰  when Jesus ⁶¹  noticed how the guests ⁶²  chose the places of honor, ⁶³  he told them a parable. He said to them,

Lukas 14:14

14:14 Then ⁶⁴  you will be blessed, ⁶⁵  because they cannot repay you, for you will be repaid ⁶⁶  at the resurrection of the righteous.”

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ⁶⁷  and loses ⁶⁸  one of them, ⁶⁹  does not light a lamp, sweep ⁷⁰  the house, and search thoroughly until she finds it?

Lukas 16:28

16:28 (for I have five brothers) to warn ⁷¹  them so that they don’t come ⁷²  into this place of torment.’

Lukas 17:7

17:7 “Would any one of you say ⁷³  to your slave ⁷⁴  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ⁷⁵ 

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ⁷⁶  but from the one who does not have, even what he has will be taken away. ⁷⁷ 

Lukas 21:16

21:16 You will be betrayed even by parents, ⁷⁸  brothers, relatives, ⁷⁹  and friends, and they will have some of you put to death.

Lukas 21:24

21:24 They ⁸⁰  will fall by the edge ⁸¹  of the sword and be led away as captives ⁸²  among all nations. Jerusalem ⁸³  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁸⁴ 

Lukas 22:11

22:11 and tell the owner of the house, ⁸⁵  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

Lukas 23:29

23:29 For this is certain: ⁸⁶  The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ ⁸⁷ 

Lukas 24:25

24:25 So ⁸⁸  he said to them, “You ⁸⁹  foolish people ⁹⁰  – how slow of heart ⁹¹  to believe ⁹²  all that the prophets have spoken!

Lukas 24:47

24:47 and repentance ⁹³  for the forgiveness of sins would be proclaimed ⁹⁴  in his name to all nations, ⁹⁵  beginning from Jerusalem. ⁹⁶ 

[1:5]  ¹ tn Grk “It happened that in the days.” 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.

[1:5]  ² sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ³ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ⁴ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ⁵ tn Grk “and her name was Elizabeth.”

[1:5]  ⁶ tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[1:19]  ⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ⁸ tn Grk “the one who is standing before God.”

[1:19]  ⁹ tn Grk “to announce these things of good news to you.”

[1:36]  ¹⁰ tn Grk “behold.”

[1:36]  ¹¹ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ¹² tn Or “has conceived.”

[1:36]  ¹³ 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.

[1:80]  ¹⁴ tn This verb is imperfect.

[1:80]  ¹⁵ tn This verb is also imperfect.

[1:80]  ¹⁶ tn Or “desert.”

[1:80]  ¹⁷ tn Grk “until the day of his revealing.”

[2:21]  ¹⁸ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ¹⁹ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[2:38]  ²⁰ tn Grk “at that very hour.”

[2:38]  ²¹ 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]  ²² 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]  ²³ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ²⁴ 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.

[4:9]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ²⁶ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ²⁸ tn Grk “and stood him.”

[4:9]  ²⁹ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ³⁰ tn This is another first class condition, as in v. 3.

[5:23]  ³¹ 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.

[8:3]  ³² sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ³³ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ³⁴ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ³⁵ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[8:17]  ³⁶ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ³⁷ tn Or “disclosed.”

[9:5]  ³⁸ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ³⁹ tn Grk “all those who do not receive you.”

[9:5]  ⁴⁰ tn Or “city.”

[9:5]  ⁴¹ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[10:6]  ⁴² tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ⁴³ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:11]  ⁴⁴ tn Or “city.”

[10:11]  ⁴⁵ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁴⁶ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁴⁷ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[11:17]  ⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ⁴⁹ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ⁵⁰ tn Or “is left in ruins.”

[11:17]  ⁵¹ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:18]  ⁵² tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ⁵³ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ⁵⁴ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[12:24]  ⁵⁵ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ⁵⁶ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[12:38]  ⁵⁷ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ⁵⁸ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ⁵⁹ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[14:7]  ⁶⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ⁶² tn Grk “those who were invited.”

[14:7]  ⁶³ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:14]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ⁶⁵ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ⁶⁶ sn The passive verb will be repaid looks at God’s commendation.

[15:8]  ⁶⁷ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁶⁸ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁶⁹ tn Grk “one coin.”

[15:8]  ⁷⁰ tn Grk “and sweep,” 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.

[16:28]  ⁷¹ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ⁷² tn Grk “lest they also come.”

[17:7]  ⁷³ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ⁷⁴ tn See the note on the word “slave” in 7:2.

[17:7]  ⁷⁵ tn Grk “and recline 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. See BDAG 70 s.v. ἀναπίπτω 1.

[19:26]  ⁷⁶ tn Grk “to everyone who has, he will be given more.”

[19:26]  sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

[19:26]  ⁷⁷ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[21:16]  ⁷⁸ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ⁷⁹ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[21:24]  ⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁸¹ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁸² sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ⁸³ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁸⁴ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[22:11]  ⁸⁵ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[23:29]  ⁸⁶ tn Grk “For behold.”

[23:29]  ⁸⁷ tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”

[23:29]  sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.

[24:25]  ⁸⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ⁸⁹ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ⁹⁰ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁹¹ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ⁹² tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:47]  ⁹³ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁹⁴ tn Or “preached,” “announced.”

[24:47]  ⁹⁵ 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]  ⁹⁶ 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.