Lukas 1:58

1:58 Her ¹  neighbors and relatives heard that the Lord had shown ²  great mercy to her, and they rejoiced ³  with her.

Lukas 1:79-80

1:79 to give light to those who sit in darkness and in the shadow of death, ⁴ 

to guide our feet into the way ⁵  of peace.”

1:80 And the child kept growing ⁶  and becoming strong ⁷  in spirit, and he was in the wilderness ⁸  until the day he was revealed ⁹  to Israel.

Lukas 4:16

Rejection at Nazareth

4:16 Now ¹⁰  Jesus ¹¹  came to Nazareth, ¹²  where he had been brought up, and went into the synagogue ¹³  on the Sabbath day, as was his custom. ¹⁴  He ¹⁵  stood up to read, ¹⁶ 

Lukas 5:26

5:26 Then ¹⁷  astonishment ¹⁸  seized them all, and they glorified ¹⁹  God. They were filled with awe, ²⁰  saying, “We have seen incredible ²¹  things ²²  today.” ²³ 

Lukas 9:23

A Call to Discipleship

9:23 Then ²⁴  he said to them all, ²⁵  “If anyone wants to become my follower, ²⁶  he must deny ²⁷  himself, take up his cross daily, ²⁸  and follow me.

Lukas 10:20

10:20 Nevertheless, do not rejoice that ²⁹  the spirits submit to you, but rejoice ³⁰  that your names stand written ³¹  in heaven.”

Lukas 12:19

12:19 And I will say to myself, ³²  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

Lukas 14:8

14:8 “When you are invited by someone to a wedding feast, ³³  do not take ³⁴  the place of honor, because a person more distinguished than you may have been invited by your host. ³⁵ 

Lukas 14:29

14:29 Otherwise, ³⁶  when he has laid ³⁷  a foundation and is not able to finish the tower, ³⁸  all who see it ³⁹  will begin to make fun of ⁴⁰  him.

Lukas 15:9

15:9 Then ⁴¹  when she has found it, she calls together her ⁴²  friends and neighbors, saying, ‘Rejoice ⁴³  with me, for I have found the coin ⁴⁴  that I had lost.’

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ⁴⁵  Jesus ⁴⁶  told them a parable to show them they should always ⁴⁷  pray and not lose heart. ⁴⁸ 

Lukas 18:43

18:43 And immediately he regained ⁴⁹  his sight and followed Jesus, ⁵⁰  praising ⁵¹  God. When ⁵²  all the people saw it, they too ⁵³  gave praise to God.

Lukas 19:43

19:43 For the days will come upon you when your enemies will build ⁵⁴  an embankment ⁵⁵  against you and surround you and close in on you from every side.

Lukas 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ⁵⁶  Then ⁵⁷  they led Jesus ⁵⁸  away to their council ⁵⁹ 

Lukas 22:70

22:70 So ⁶⁰  they all said, “Are you the Son of God, ⁶¹  then?” He answered ⁶²  them, “You say ⁶³  that I am.”

Lukas 24:5

24:5 The ⁶⁴  women ⁶⁵  were terribly frightened ⁶⁶  and bowed ⁶⁷  their faces to the ground, but the men said to them, “Why do you look for the living ⁶⁸  among the dead?

[1:58]  ¹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ² tn Grk “had magnified his mercy with her.”

[1:58]  ³ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[1:79]  ⁴ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ⁵ tn Or “the path.”

[1:80]  ⁶ tn This verb is imperfect.

[1:80]  ⁷ tn This verb is also imperfect.

[1:80]  ⁸ tn Or “desert.”

[1:80]  ⁹ tn Grk “until the day of his revealing.”

[4:16]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ¹² sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ¹³ sn See the note on synagogues in 4:15.

[4:16]  ¹⁴ tn Grk “according to his custom.”

[4:16]  ¹⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ¹⁶ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[5:26]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ¹⁸ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ¹⁹ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ²⁰ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ²¹ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ²² tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ²³ sn See the note on today in 2:11.

[9:23]  ²⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ²⁵ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ²⁶ tn Grk “to come after me.”

[9:23]  ²⁷ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ²⁸ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[10:20]  ²⁹ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ³⁰ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ³¹ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[12:19]  ³² tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[14:8]  ³³ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ³⁴ tn Grk “do not recline in the place of honor.” 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.

[14:8]  ³⁵ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[14:29]  ³⁶ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ³⁷ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ³⁸ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ³⁹ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁴⁰ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[15:9]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ⁴² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ⁴³ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ⁴⁴ tn Grk “drachma.”

[18:1]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁴⁷ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁴⁸ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:43]  ⁴⁹ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ⁵⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ⁵¹ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ⁵³ tn The word “too” has been supplied for stylistic reasons.

[19:43]  ⁵⁴ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁵⁵ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[22:66]  ⁵⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ⁵⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ⁵⁹ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[22:70]  ⁶⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ⁶¹ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ⁶² tn Grk “He said to them.”

[22:70]  ⁶³ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[24:5]  ⁶⁴ tn Here δέ (de) has not been translated.

[24:5]  ⁶⁵ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ⁶⁶ tn Or “They were extremely afraid.”

[24:5]  ⁶⁷ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ⁶⁸ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.