Lukas 1:30

1:30 So ¹  the angel said to her, “Do not be afraid, ²  Mary, for you have found favor ³  with God!

Lukas 4:26

4:26 Yet ⁴  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ⁵ 

Lukas 6:30

6:30 Give to everyone who asks you, ⁶  and do not ask for your possessions ⁷  back ⁸  from the person who takes them away.

Lukas 7:13

7:13 When ⁹  the Lord saw her, he had compassion ¹⁰  for her and said to her, “Do not weep.” ¹¹ 

Lukas 7:30

7:30 However, the Pharisees ¹²  and the experts in religious law ¹³  rejected God’s purpose ¹⁴  for themselves, because they had not been baptized ¹⁵  by John. ¹⁶ ) ¹⁷ 

Lukas 7:33

7:33 For John the Baptist has come ¹⁸  eating no bread and drinking no wine, ¹⁹  and you say, ‘He has a demon!’ ²⁰ 

Lukas 7:42

7:42 When they could not pay, he canceled ²¹  the debts of both. Now which of them will love him more?”

Lukas 8:6

8:6 Other seed fell on rock, ²²  and when it came up, it withered because it had no moisture.

Lukas 8:50

8:50 But when Jesus heard this, he told ²³  him, “Do not be afraid; just believe, and she will be healed.” ²⁴ 

Lukas 9:50

9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Lukas 10:10

10:10 But whenever ²⁵  you enter a town ²⁶  and the people ²⁷  do not welcome ²⁸  you, go into its streets ²⁹  and say,

Lukas 11:11

11:11 What father among you, if your ³⁰  son asks for ³¹  a fish, will give him a snake ³²  instead of a fish?

Lukas 12:7

12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; ³³  you are more valuable than many sparrows.

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ³⁴  to give you the kingdom.

Lukas 14:29

14:29 Otherwise, ³⁵  when he has laid ³⁶  a foundation and is not able to finish the tower, ³⁷  all who see it ³⁸  will begin to make fun of ³⁹  him.

Lukas 17:23

17:23 Then people ⁴⁰  will say to you, ‘Look, there he is!’ ⁴¹  or ‘Look, here he is!’ Do not go out or chase after them. ⁴² 

Lukas 18:19

18:19 Jesus ⁴³  said to him, “Why do you call me good? ⁴⁴  No one is good except God alone.

Lukas 20:27

Marriage and the Resurrection

20:27 Now some Sadducees ⁴⁵  (who contend that there is no resurrection) ⁴⁶  came to him.

Lukas 21:32-33

21:32 I tell you the truth, ⁴⁷  this generation ⁴⁸  will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away. ⁴⁹ 

Lukas 22:16

22:16 For I tell you, I will not eat it again ⁵⁰  until it is fulfilled ⁵¹  in the kingdom of God.” ⁵² 

Lukas 22:46

22:46 So ⁵³  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ⁵⁴ 

[1:30]  ¹ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ² sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ³ tn Or “grace.”

[1:30]  sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

[4:26]  ⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ⁵ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:26]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:30]  ⁶ sn Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you. This may allude to begging; giving alms was viewed highly in the ancient world (Matt 6:1-4; Deut 15:7-11).

[6:30]  ⁷ tn Grk “your things,” sometimes translated “what is yours” or “what belongs to you.”

[6:30]  ⁸ sn Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.

[7:13]  ⁹ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ¹⁰ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ¹¹ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[7:30]  ¹² sn See the note on Pharisees in 5:17.

[7:30]  ¹³ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ¹⁴ tn Or “plan.”

[7:30]  ¹⁵ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ¹⁶ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ¹⁷ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:33]  ¹⁸ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ¹⁹ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ²⁰ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[7:42]  ²¹ 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).

[8:6]  ²² sn The rock in Palestine would be a limestone base lying right under the soil.

[8:50]  ²³ tn Grk “answered.”

[8:50]  ²⁴ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[10:10]  ²⁵ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ²⁶ tn Or “city.”

[10:10]  ²⁷ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ²⁸ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ²⁹ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[11:11]  ³⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ³¹ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ³² sn The snake probably refers to a water snake.

[12:7]  ³³ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[12:32]  ³⁴ tn Or perhaps, “your Father chooses.”

[14:29]  ³⁵ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ³⁶ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ³⁷ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ³⁸ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ³⁹ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[17:23]  ⁴⁰ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ⁴¹ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ⁴² sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[18:19]  ⁴³ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁴⁴ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[20:27]  ⁴⁵ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 36. See also Matt 3:7, 16:1-12, 22:23-34; Mark 12:18-27; Acts 4:1, 5:17, 23:6-8.

[20:27]  ⁴⁶ sn This remark is best regarded as a parenthetical note by the author.

[21:32]  ⁴⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ⁴⁸ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[21:33]  ⁴⁹ 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.

[22:16]  ⁵⁰ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ⁵¹ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ⁵² sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:46]  ⁵³ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁵⁴ 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).