Lukas 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹  for I proclaim to you good news ²  that brings great joy to all the people:

Lukas 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ³  Won’t they both fall ⁴  into a pit?

Lukas 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ⁵  who will prepare your way before you.’ ⁶ 

Lukas 7:42

7:42 When they could not pay, he canceled ⁷  the debts of both. Now which of them will love him more?”

Lukas 9:27

9:27 But I tell you most certainly, ⁸  there are some standing here who will not ⁹  experience ¹⁰  death before they see the kingdom of God.” ¹¹ 

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ¹²  cast them ¹³  out? Therefore they will be your judges.

Lukas 11:36

11:36 If ¹⁴  then ¹⁵  your whole body is full of light, with no part in the dark, ¹⁶  it will be as full of light as when the light of a lamp shines on you.” ¹⁷ 

Lukas 12:19

12:19 And I will say to myself, ¹⁸  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’

Lukas 12:47

12:47 That ¹⁹  servant who knew his master’s will but did not get ready or do what his master asked ²⁰  will receive a severe beating.

Lukas 13:24

13:24 “Exert every effort ²¹  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 13:27

13:27 But ²²  he will reply, ²³  ‘I don’t know where you come from! ²⁴  Go away from me, all you evildoers!’ ²⁵ 

Lukas 14:15

The Parable of the Great Banquet

14:15 When ²⁶  one of those at the meal with Jesus ²⁷  heard this, he said to him, “Blessed is everyone ²⁸  who will feast ²⁹  in the kingdom of God!” ³⁰ 

Lukas 16:30

16:30 Then ³¹  the rich man ³²  said, ‘No, father Abraham, but if someone from the dead ³³  goes to them, they will repent.’

Lukas 17:8

17:8 Won’t ³⁴  the master ³⁵  instead say to him, ‘Get my dinner ready, and make yourself ready ³⁶  to serve me while ³⁷  I eat and drink. Then ³⁸  you may eat and drink’?

Lukas 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ³⁹  in your midst.” ⁴⁰ 

Lukas 17:37

17:37 Then ⁴¹  the disciples ⁴²  said ⁴³  to him, “Where, ⁴⁴  Lord?” He replied to them, “Where the dead body ⁴⁵  is, there the vultures ⁴⁶  will gather.” ⁴⁷ 

Lukas 20:5-6

20:5 So ⁴⁸  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Lukas 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ⁴⁹  on the earth and wrath against this people.

Lukas 22:34

22:34 Jesus replied, ⁵⁰  “I tell you, Peter, the rooster will not crow ⁵¹  today until you have denied ⁵²  three times that you know me.”

[2:10]  ¹ tn Grk “behold.”

[2:10]  ² tn Grk “I evangelize to you great joy.”

[6:39]  ³ 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 he?”).

[6:39]  ⁴ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[7:27]  ⁵ tn Grk “before your face” (an idiom).

[7:27]  ⁶ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[7:42]  ⁷ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[9:27]  ⁸ tn Grk “I tell you truly” (λέγω δὲ ὑμῖν ἀληθῶς, legw de Jumin alhqw").

[9:27]  ⁹ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:27]  ¹⁰ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:27]  ¹¹ sn The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of Acts 2. In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.

[11:19]  ¹² sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ¹³ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:36]  ¹⁴ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ¹⁵ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ¹⁶ tn Grk “not having any part dark.”

[11:36]  ¹⁷ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[12:19]  ¹⁸ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:47]  ¹⁹ tn Here δέ (de) has not been translated.

[12:47]  ²⁰ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[13:24]  ²¹ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:27]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ²³ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

[13:27]  ²⁴ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ²⁵ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[14:15]  ²⁶ tn Here δέ (de) has not been translated.

[14:15]  ²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ²⁸ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ²⁹ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ³⁰ 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.

[16:30]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ³² tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ³³ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[17:8]  ³⁴ 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]  ³⁵ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ³⁶ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ³⁷ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ³⁸ tn Grk “after these things.”

[17:21]  ³⁹ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ⁴⁰ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[17:37]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ⁴² tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ⁴³ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ⁴⁴ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ⁴⁵ tn Or “corpse.”

[17:37]  ⁴⁶ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

[17:37]  sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

[17:37]  ⁴⁷ tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[20:5]  ⁴⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[21:23]  ⁴⁹ sn Great distress means that this is a period of great judgment.

[22:34]  ⁵⁰ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ⁵¹ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ⁵² sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.