Lukas 2:9

2:9 An ¹  angel of the Lord ²  appeared to ³  them, and the glory of the Lord shone around them, and they were absolutely terrified. ⁴ 

Lukas 3:12

3:12 Tax collectors ⁵  also came to be baptized, and they said to him, “Teacher, what should we do?”

Lukas 4:24

4:24 And he added, ⁶  “I tell you the truth, ⁷  no prophet is acceptable ⁸  in his hometown.

Lukas 6:18-19

6:18 and those who suffered from ⁹  unclean ¹⁰  spirits were cured. 6:19 The ¹¹  whole crowd was trying to touch him, because power ¹²  was coming out from him and healing them all.

Lukas 8:34

8:34 When ¹³  the herdsmen saw what had happened, they ran off and spread the news ¹⁴  in the town ¹⁵  and countryside.

Lukas 9:62

9:62 Jesus ¹⁶  said to him, “No one who puts his ¹⁷  hand to the plow and looks back ¹⁸  is fit for the kingdom of God.” ¹⁹ 

Lukas 11:6

11:6 because a friend of mine has stopped here while on a journey, ²⁰  and I have nothing to set before ²¹  him.’

Lukas 12:25

12:25 And which of you by worrying ²²  can add an hour to his life? ²³ 

Lukas 13:8

13:8 But the worker ²⁴  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ²⁵  on it.

Lukas 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ²⁶ 

Lukas 16:21

16:21 who longed to eat ²⁷  what fell from the rich man’s table. In addition, the dogs ²⁸  came and licked ²⁹  his sores.

Lukas 22:13

22:13 So ³⁰  they went and found things ³¹  just as he had told them, ³²  and they prepared the Passover.

Lukas 22:54-55

Jesus’ Condemnation and Peter’s Denials

22:54 Then ³³  they arrested ³⁴  Jesus, ³⁵  led him away, and brought him into the high priest’s house. ³⁶  But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Lukas 24:9

24:9 and when they returned from the tomb they told all these things to the eleven ³⁷  and to all the rest.

Lukas 24:31

24:31 At this point ³⁸  their eyes were opened and they recognized ³⁹  him. ⁴⁰  Then ⁴¹  he vanished out of their sight.

[2:9]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ² tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ³ tn Or “stood in front of.”

[2:9]  ⁴ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:9]  sn Terrified. See similar responses in Luke 1:12, 29.

[3:12]  ⁵ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[4:24]  ⁶ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ⁸ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[6:18]  ⁹ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ¹⁰ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[6:19]  ¹¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ¹² sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[8:34]  ¹³ tn Here δέ (de) has not been translated.

[8:34]  ¹⁴ tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

[8:34]  ¹⁵ tn Or “city.”

[9:62]  ¹⁶ tn Here δέ (de) has not been translated.

[9:62]  ¹⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ¹⁸ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ¹⁹ 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.

[11:6]  ²⁰ tn Grk “has come to me from the road.”

[11:6]  ²¹ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[12:25]  ²² tn Or “by being anxious.”

[12:25]  ²³ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[13:8]  ²⁴ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ²⁵ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[14:33]  ²⁶ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:33]  sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

[16:21]  ²⁷ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ²⁸ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ²⁹ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[22:13]  ³⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

[22:13]  ³¹ 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]  ³² sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[22:54]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ³⁴ tn Or “seized” (L&N 37.109).

[22:54]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ³⁶ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

[24:9]  ³⁷ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

[24:31]  ³⁸ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ³⁹ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ⁴⁰ tn This pronoun is somewhat emphatic.

[24:31]  ⁴¹ tn This translates a καί (kai, “and”) that has clear sequential force.