Lukas 2:25

The Prophecy of Simeon

2:25 Now ¹  there was a man in Jerusalem ²  named Simeon who was righteous ³  and devout, looking for the restoration ⁴  of Israel, and the Holy Spirit ⁵  was upon him.

Lukas 8:8

8:8 But ⁶  other seed fell on good soil and grew, ⁷  and it produced a hundred times as much grain.” ⁸  As he said this, ⁹  he called out, “The one who has ears to hear had better listen!” ¹⁰ 

Lukas 10:40

10:40 But Martha was distracted ¹¹  with all the preparations she had to make, ¹²  so ¹³  she came up to him and said, “Lord, don’t you care ¹⁴  that my sister has left me to do all the work ¹⁵  alone? Tell ¹⁶  her to help me.”

Lukas 11:1

Instructions on Prayer

11:1 Now ¹⁷  Jesus ¹⁸  was praying in a certain place. When ¹⁹  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ²⁰  taught ²¹  his disciples.”

Lukas 12:38

12:38 Even if he comes in the second or third watch of the night ²²  and finds them alert, ²³  blessed are those slaves! ²⁴ 

Lukas 13:1

A Call to Repent

13:1 Now ²⁵  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ²⁶ 

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ²⁷  when you see Abraham, Isaac, Jacob, ²⁸  and all the prophets in the kingdom of God ²⁹  but you yourselves thrown out. ³⁰ 

Lukas 15:17

15:17 But when he came to his senses ³¹  he said, ‘How many of my father’s hired workers have food ³²  enough to spare, but here I am dying from hunger!

Lukas 17:34

17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ³³ 

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ³⁴  Jesus ³⁵  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ³⁶  and everything that is written about the Son of Man by the prophets will be accomplished. ³⁷ 

Lukas 22:10

22:10 He said to them, “Listen, ³⁸  when you have entered the city, a man carrying a jar of water ³⁹  will meet you. ⁴⁰  Follow him into the house that he enters,

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ⁴¹  and the man named Judas, one of the twelve, was leading them. He walked up ⁴²  to Jesus to kiss him. ⁴³ 

Lukas 24:35

24:35 Then they told what had happened on the road, ⁴⁴  and how they recognized him ⁴⁵  when he broke the bread.

[2:25]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ³ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁴ tn Or “deliverance,” “consolation.”

[2:25]  sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

[2:25]  ⁵ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[8:8]  ⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ⁷ tn Grk “when it grew, after it grew.”

[8:8]  ⁸ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ⁹ tn Grk “said these things.”

[8:8]  ¹⁰ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[10:40]  ¹¹ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ¹² tn Grk “with much serving.”

[10:40]  ¹³ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹⁴ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ¹⁵ tn Grk “has left me to serve alone.”

[10:40]  ¹⁶ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:1]  ¹⁷ tn Grk “And it happened that while.” 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 been translated as “now” to indicate the transition to a new topic.

[11:1]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ¹⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ²⁰ sn John refers to John the Baptist.

[11:1]  ²¹ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[12:38]  ²² 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]  ²³ 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]  ²⁴ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[13:1]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²⁶ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:28]  ²⁷ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ²⁸ tn Grk “and Isaac and Jacob,” 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.

[13:28]  ²⁹ 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.

[13:28]  ³⁰ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[15:17]  ³¹ tn Grk “came to himself” (an idiom).

[15:17]  ³² tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[17:34]  ³³ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[18:31]  ³⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ³⁷ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[22:10]  ³⁸ tn Grk “behold.”

[22:10]  ³⁹ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ⁴⁰ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[22:47]  ⁴¹ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ⁴² tn Grk “drew near.”

[22:47]  ⁴³ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[24:35]  ⁴⁴ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ⁴⁵ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.