Lukas 1:9

1:9 he was chosen by lot, according to the custom of the priesthood, ¹  to enter ²  the holy place ³  of the Lord and burn incense.

Lukas 1:59

1:59 On ⁴  the eighth day ⁵  they came to circumcise the child, and they wanted to name ⁶  him Zechariah after his father.

Lukas 2:14

2:14 “Glory ⁷  to God in the highest,

and on earth peace among people ⁸  with whom he is pleased!” ⁹ 

Lukas 4:21

4:21 Then ¹⁰  he began to tell them, “Today ¹¹  this scripture has been fulfilled even as you heard it being read.” ¹² 

Lukas 5:22

5:22 When Jesus perceived ¹³  their hostile thoughts, ¹⁴  he said to them, ¹⁵  “Why are you raising objections ¹⁶  within yourselves?

Lukas 5:31

5:31 Jesus ¹⁷  answered them, “Those who are well don’t need a physician, but those who are sick do. ¹⁸ 

Lukas 5:34

5:34 So ¹⁹  Jesus said to them, “You cannot make the wedding guests ²⁰  fast while the bridegroom ²¹  is with them, can you? ²² 

Lukas 8:36

8:36 Those ²³  who had seen it told them how the man who had been demon-possessed had been healed. ²⁴ 

Lukas 8:46

8:46 But Jesus said, “Someone touched me, for I know that power has gone out ²⁵  from me.”

Lukas 8:56

8:56 Her ²⁶  parents were astonished, but he ordered them to tell no one ²⁷  what had happened.

Lukas 9:20

9:20 Then ²⁸  he said to them, “But who do you say that I am?” Peter ²⁹  answered, ³⁰  “The Christ ³¹  of God.”

Lukas 10:23

10:23 Then ³²  Jesus ³³  turned ³⁴  to his ³⁵  disciples and said privately, “Blessed ³⁶  are the eyes that see what you see!

Lukas 11:16

11:16 Others, to test ³⁷  him, ³⁸  began asking for ³⁹  a sign ⁴⁰  from heaven.

Lukas 11:45

11:45 One of the experts in religious law ⁴¹  answered him, “Teacher, when you say these things you insult ⁴²  us too.”

Lukas 12:16

12:16 He then ⁴³  told them a parable: ⁴⁴  “The land of a certain rich man produced ⁴⁵  an abundant crop,

Lukas 14:27

14:27 Whoever does not carry his own cross ⁴⁶  and follow ⁴⁷  me cannot be my disciple.

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ⁴⁸  Jesus ⁴⁹  told them a parable to show them they should always ⁵⁰  pray and not lose heart. ⁵¹ 

Lukas 19:32-33

19:32 So those who were sent ahead found ⁵²  it exactly ⁵³  as he had told them. 19:33 As ⁵⁴  they were untying the colt, its owners asked them, ⁵⁵  “Why are you untying that colt?”

Lukas 19:39

19:39 But ⁵⁶  some of the Pharisees ⁵⁷  in the crowd said to him, “Teacher, rebuke your disciples.” ⁵⁸ 

Lukas 20:3

20:3 He answered them, ⁵⁹  “I will also ask you a question, and you tell me:

Lukas 20:8

20:8 Then ⁶⁰  Jesus said to them, “Neither will I tell you ⁶¹  by whose authority ⁶²  I do these things.”

Lukas 21:10

Persecution of Disciples

21:10 Then he said to them, “Nation will rise up in arms ⁶³  against nation, and kingdom against kingdom.

Lukas 21:29

The Parable of the Fig Tree

21:29 Then ⁶⁴  he told them a parable: “Look at the fig tree and all the other trees. ⁶⁵ 

Lukas 22:4

22:4 He went away and discussed with the chief priests and officers of the temple guard ⁶⁶  how he might ⁶⁷  betray Jesus, ⁶⁸  handing him over to them. ⁶⁹ 

Lukas 22:6

22:6 So ⁷⁰  Judas ⁷¹  agreed and began looking for an opportunity to betray Jesus ⁷²  when no crowd was present. ⁷³ 

Lukas 22:13

22:13 So ⁷⁴  they went and found things ⁷⁵  just as he had told them, ⁷⁶  and they prepared the Passover.

Lukas 22:25

22:25 So ⁷⁷  Jesus ⁷⁸  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ⁷⁹ 

Lukas 22:31

22:31 “Simon, ⁸⁰  Simon, pay attention! ⁸¹  Satan has demanded to have you all, ⁸²  to sift you like wheat, ⁸³ 

Lukas 22:33

22:33 But Peter ⁸⁴  said to him, “Lord, I am ready to go with you both to prison and to death!” ⁸⁵ 

Lukas 22:38

22:38 So ⁸⁶  they said, “Look, Lord, here are two swords.” ⁸⁷  Then he told them, “It is enough.” ⁸⁸ 

Lukas 22:40

22:40 When he came to the place, ⁸⁹  he said to them, “Pray that you will not fall into temptation.” ⁹⁰ 

Lukas 22:46

22:46 So ⁹¹  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ⁹² 

Lukas 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ⁹³  do not weep for me, but weep for yourselves ⁹⁴  and for your children.

Lukas 24:17

24:17 Then ⁹⁵  he said to them, “What are these matters ⁹⁶  you are discussing so intently ⁹⁷  as you walk along?” And they stood still, looking sad.

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ⁹⁸  himself stood among them and said to them, “Peace be with you.” ⁹⁹ 

Lukas 24:38

24:38 Then ¹⁰⁰  he said to them, “Why are you frightened, ¹⁰¹  and why do doubts ¹⁰²  arise in your hearts?

[1:9]  ¹ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ² tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ³ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:59]  ⁴ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:59]  ⁵ sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ⁶ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[2:14]  ⁷ sn Glory here refers to giving honor to God.

[2:14]  ⁸ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ⁹ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[4:21]  ¹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ¹¹ sn See the note on today in 2:11.

[4:21]  ¹² tn Grk “in your hearing.”

[5:22]  ¹³ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ¹⁴ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ¹⁵ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ¹⁶ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[5:31]  ¹⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ¹⁸ 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.

[5:34]  ¹⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ²⁰ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ²¹ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ²² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[8:36]  ²³ tn Here δέ (de) has not been translated.

[8:36]  ²⁴ tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

[8:46]  ²⁵ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[8:56]  ²⁶ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ²⁷ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[9:20]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ²⁹ tn Here δέ (de) has not been translated.

[9:20]  ³⁰ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ³¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:20]  sn See the note on Christ in 2:11.

[10:23]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ³⁴ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ³⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ³⁶ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[11:16]  ³⁷ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ³⁸ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ³⁹ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ⁴⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:45]  ⁴¹ sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁴² tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[12:16]  ⁴³ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁴⁴ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁴⁵ tn Or “yielded a plentiful harvest.”

[14:27]  ⁴⁶ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ⁴⁷ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[18:1]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁵⁰ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁵¹ 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).

[19:32]  ⁵² tn Grk “sent ahead and went and found.”

[19:32]  ⁵³ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[19:33]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ⁵⁵ tn Grk “said to them.”

[19:39]  ⁵⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ⁵⁷ sn See the note on Pharisees in 5:17.

[19:39]  ⁵⁸ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[20:3]  ⁵⁹ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

[20:8]  ⁶⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ⁶¹ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ⁶² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[21:10]  ⁶³ tn For the translation “rise up in arms” see L&N 55.2.

[21:29]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ⁶⁵ tn Grk “all the trees.”

[22:4]  ⁶⁶ 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]  ⁶⁷ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

[22:4]  ⁶⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:4]  ⁶⁹ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

[22:6]  ⁷⁰ 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]  ⁷¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ⁷² tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ⁷³ 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).

[22:13]  ⁷⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

[22:13]  ⁷⁵ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:13]  ⁷⁶ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[22:25]  ⁷⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ⁷⁹ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[22:31]  ⁸⁰ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ⁸¹ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ⁸² sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ⁸³ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[22:33]  ⁸⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ⁸⁵ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

[22:38]  ⁸⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

[22:38]  ⁸⁷ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

[22:38]  ⁸⁸ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

[22:40]  ⁸⁹ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ⁹⁰ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[22:46]  ⁹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁹² sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[23:28]  ⁹³ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:28]  ⁹⁴ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

[24:17]  ⁹⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ⁹⁶ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ⁹⁷ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:36]  ⁹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ⁹⁹ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[24:38]  ¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ¹⁰¹ tn Or “disturbed,” “troubled.”

[24:38]  ¹⁰² tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:38]  sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.