Lukas 12:35

Call to Faithful Stewardship

12:35 “Get dressed for service ¹  and keep your lamps burning; ² 

Lukas 22:28

22:28 “You are the ones who have remained ³  with me in my trials.

Lukas 9:51

Rejection in Samaria

9:51 Now when ⁴  the days drew near ⁵  for him to be taken up, ⁶  Jesus ⁷  set out resolutely ⁸  to go to Jerusalem. ⁹ 

Lukas 22:32

22:32 but I have prayed for you, Simon, ¹⁰  that your faith may not fail. ¹¹  When ¹²  you have turned back, ¹³  strengthen ¹⁴  your brothers.”

Lukas 1:22

1:22 When ¹⁵  he came out, he was not able to speak to them. They ¹⁶  realized that he had seen a vision ¹⁷  in the holy place, ¹⁸  because ¹⁹  he was making signs to them and remained unable to speak. ²⁰ 

Lukas 21:19

21:19 By your endurance ²¹  you will gain ²²  your lives. ²³ 

Lukas 22:57

22:57 But Peter ²⁴  denied it: “Woman, ²⁵  I don’t know ²⁶  him!”

Lukas 8:48

8:48 Then ²⁷  he said to her, “Daughter, your faith has made you well. ²⁸  Go in peace.”

Lukas 12:40

12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ²⁹ 

Lukas 3:13

3:13 He told them, “Collect no more ³⁰  than you are required to.” ³¹ 

Lukas 21:14

21:14 Therefore be resolved ³²  not to rehearse ³³  ahead of time how to make your defense.

Lukas 21:33

21:33 Heaven and earth will pass away, but my words will never pass away. ³⁴ 

Lukas 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ³⁵  the last state of that person ³⁶  is worse than the first.” ³⁷ 

Lukas 22:22

22:22 For the Son of Man is to go just as it has been determined, ³⁸  but woe to that man by whom he is betrayed!”

Lukas 10:6

10:6 And if a peace-loving person ³⁹  is there, your peace will remain on him, but if not, it will return to you. ⁴⁰ 

Lukas 1:50

1:50 from ⁴¹  generation to generation he is merciful ⁴²  to those who fear ⁴³  him.

Lukas 12:44

12:44 I tell you the truth, ⁴⁴  the master ⁴⁵  will put him in charge of all his possessions.

Lukas 19:19

19:19 So ⁴⁶  the king ⁴⁷  said to him, ‘And you are to be over five cities.’

Lukas 16:16

16:16 “The law and the prophets were in force ⁴⁸  until John; ⁴⁹  since then, ⁵⁰  the good news of the kingdom of God ⁵¹  has been proclaimed, and everyone is urged to enter it. ⁵² 

Lukas 24:49

24:49 And look, I am sending you ⁵³  what my Father promised. ⁵⁴  But stay in the city ⁵⁵  until you have been clothed with power ⁵⁶  from on high.”

Lukas 1:6

1:6 They ⁵⁷  were both righteous in the sight of God, following ⁵⁸  all the commandments and ordinances of the Lord blamelessly. ⁵⁹ 

Lukas 1:69

1:69 For ⁶⁰  he has raised up ⁶¹  a horn of salvation ⁶²  for us in the house of his servant David, ⁶³ 

Lukas 2:22

Jesus’ Presentation at the Temple

2:22 Now ⁶⁴  when the time came for their ⁶⁵  purification according to the law of Moses, Joseph and Mary ⁶⁶  brought Jesus ⁶⁷  up to Jerusalem ⁶⁸  to present him to the Lord

Lukas 2:51

2:51 Then ⁶⁹  he went down with them and came to Nazareth, ⁷⁰  and was obedient ⁷¹  to them. But ⁷²  his mother kept all these things ⁷³  in her heart. ⁷⁴ 

Lukas 4:42

4:42 The next morning ⁷⁵  Jesus ⁷⁶  departed and went to a deserted place. Yet ⁷⁷  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ⁷⁸  the Lord appointed seventy-two ⁷⁹  others and sent them on ahead of him two by two into every town ⁸⁰  and place where he himself was about to go.

Lukas 11:18

11:18 So ⁸¹  if ⁸²  Satan too is divided against himself, how will his kingdom stand? I ask you this because ⁸³  you claim that I cast out demons by Beelzebul.

Lukas 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ⁸⁴  the outside of the cup and the plate, but inside you are full of greed and wickedness. ⁸⁵ 

Lukas 12:42

12:42 The Lord replied, ⁸⁶  “Who then is the faithful and wise manager, ⁸⁷  whom the master puts in charge of his household servants, ⁸⁸  to give them their allowance of food at the proper time?

Lukas 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ⁸⁹  and assign him a place with the unfaithful. ⁹⁰ 

Lukas 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Lukas 5:14

5:14 Then ⁹¹  he ordered the man ⁹²  to tell no one, ⁹³  but commanded him, ⁹⁴  “Go ⁹⁵  and show yourself to a priest, and bring the offering ⁹⁶  for your cleansing, as Moses commanded, ⁹⁷  as a testimony to them.” ⁹⁸ 

[12:35]  ¹ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

[12:35]  ² sn Keep your lamps burning means to be ready at all times.

[22:28]  ³ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[9:51]  ⁴ tn Grk “And 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.

[9:51]  ⁵ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ⁶ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ⁸ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:32]  ¹⁰ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ¹¹ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ¹² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ¹³ tn Or “turned around.”

[22:32]  ¹⁴ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[1:22]  ¹⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ¹⁶ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ¹⁷ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ¹⁸ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ¹⁹ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ²⁰ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[21:19]  ²¹ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ²² tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

[21:19]  ²³ tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.

[22:57]  ²⁴ tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

[22:57]  ²⁵ 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.

[22:57]  ²⁶ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

[8:48]  ²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ²⁸ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[12:40]  ²⁹ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[3:13]  ³⁰ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[3:13]  ³¹ tn Or “than you are ordered to.”

[21:14]  ³² tn Grk “determine in your hearts.”

[21:14]  ³³ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.

[21:33]  ³⁴ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[11:26]  ³⁵ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ³⁶ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ³⁷ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[22:22]  ³⁸ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[10:6]  ³⁹ 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]  ⁴⁰ 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.

[1:50]  ⁴¹ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ⁴² sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ⁴³ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[12:44]  ⁴⁴ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

[12:44]  ⁴⁵ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

[19:19]  ⁴⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ⁴⁷ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[16:16]  ⁴⁸ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ⁴⁹ sn John refers to John the Baptist.

[16:16]  ⁵⁰ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁵¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ⁵² tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[24:49]  ⁵³ tn Grk “sending on you.”

[24:49]  ⁵⁴ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ⁵⁵ sn The city refers to Jerusalem.

[24:49]  ⁵⁶ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).

[1:6]  ⁵⁷ tn Grk “And they.” 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.

[1:6]  ⁵⁸ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ⁵⁹ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:69]  ⁶⁰ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ⁶¹ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ⁶² sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ⁶³ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[2:22]  ⁶⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ⁶⁵ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).

[2:22]  sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.

[2:22]  ⁶⁶ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ⁶⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ⁶⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:51]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ⁷⁰ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ⁷¹ tn Or “was submitting.”

[2:51]  ⁷² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁷³ tn Or “all these words.”

[2:51]  ⁷⁴ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[4:42]  ⁷⁵ tn Grk “When it became day.”

[4:42]  ⁷⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ⁷⁷ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[10:1]  ⁷⁸ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁷⁹ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁸⁰ tn Or “city.”

[11:18]  ⁸¹ 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]  ⁸² 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]  ⁸³ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:39]  ⁸⁴ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ⁸⁵ tn Or “and evil.”

[12:42]  ⁸⁶ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ⁸⁷ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ⁸⁸ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:46]  ⁸⁹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ⁹⁰ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[5:14]  ⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ⁹² tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ⁹³ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ⁹⁴ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ⁹⁵ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ⁹⁶ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ⁹⁷ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ⁹⁸ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.