Lukas 1:15

1:15 for he will be great in the sight of ¹  the Lord. He ²  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ³ 

Lukas 2:21

2:21 At ⁴  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ⁵  before he was conceived in the womb.

Lukas 4:43

4:43 But Jesus ⁶  said to them, “I must ⁷  proclaim the good news of the kingdom ⁸  of God to the other towns ⁹  too, for that is what I was sent ¹⁰  to do.” ¹¹ 

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ¹²  was going through the grain fields on ¹³  a Sabbath, ¹⁴  and his disciples picked some heads of wheat, ¹⁵  rubbed them in their hands, and ate them. ¹⁶ 

Lukas 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ¹⁷  who will prepare your way before you.’ ¹⁸ 

Lukas 8:39

8:39 “Return to your home, ¹⁹  and declare ²⁰  what God has done for you.” ²¹  So ²²  he went away, proclaiming throughout the whole town ²³  what Jesus ²⁴  had done for him.

Lukas 8:43

8:43 Now ²⁵  a woman was there who had been suffering from a hemorrhage ²⁶  for twelve years ²⁷  but could not be healed by anyone.

Lukas 9:36

9:36 After ²⁸  the voice had spoken, Jesus was found alone. So ²⁹  they kept silent and told no one ³⁰  at that time ³¹  anything of what they had seen.

Lukas 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ³²  the outside of the cup and the plate, but inside you are full of greed and wickedness. ³³ 

Lukas 12:45

12:45 But if ³⁴  that ³⁵  slave should say to himself, ³⁶  ‘My master is delayed ³⁷  in returning,’ and he begins to beat ³⁸  the other ³⁹  slaves, both men and women, ⁴⁰  and to eat, drink, and get drunk,

Lukas 13:1

A Call to Repent

13:1 Now ⁴¹  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ⁴² 

Lukas 14:3

14:3 So ⁴³  Jesus asked ⁴⁴  the experts in religious law ⁴⁵  and the Pharisees, “Is it lawful to heal on the Sabbath ⁴⁶  or not?”

Lukas 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ⁴⁷  first and compute the cost ⁴⁸  to see if he has enough money to complete it?

Lukas 15:6

15:6 Returning ⁴⁹  home, he calls together ⁵⁰  his ⁵¹  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Lukas 15:8

15:8 “Or what woman, if she has ten silver coins ⁵²  and loses ⁵³  one of them, ⁵⁴  does not light a lamp, sweep ⁵⁵  the house, and search thoroughly until she finds it?

Lukas 16:3

16:3 Then ⁵⁶  the manager said to himself, ‘What should I do, since my master is taking my position ⁵⁷  away from me? I’m not strong enough to dig, ⁵⁸  and I’m too ashamed ⁵⁹  to beg.

Lukas 20:5

20:5 So ⁶⁰  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ⁶¹  in the passage about the bush, ⁶²  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ⁶³ 

Lukas 22:44

22:44 And in his anguish ⁶⁴  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ⁶⁵ 

Lukas 22:56

22:56 Then a slave girl, ⁶⁶  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 23:48

23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ⁶⁷ 

[1:15]  ¹ tn Grk “before.”

[1:15]  ² tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ³ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[2:21]  ⁴ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ⁵ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[4:43]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁷ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁸ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ⁹ tn Or “cities.”

[4:43]  ¹⁰ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ¹¹ tn Grk “because for this purpose I was sent.”

[6:1]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ¹³ tn Grk “Now it happened that on.” 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.

[6:1]  ¹⁴ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ¹⁵ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ¹⁶ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[7:27]  ¹⁷ tn Grk “before your face” (an idiom).

[7:27]  ¹⁸ 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.

[8:39]  ¹⁹ tn Grk “your house.”

[8:39]  ²⁰ tn Or “describe.”

[8:39]  ²¹ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ²² tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ²³ tn Or “city.”

[8:39]  ²⁴ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[8:43]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ²⁶ tn Grk “a flow of blood.”

[8:43]  ²⁷ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[9:36]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ³⁰ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ³¹ tn Grk “in those days.”

[11:39]  ³² 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]  ³³ tn Or “and evil.”

[12:45]  ³⁴ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ³⁵ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ³⁶ tn Grk “should say in his heart.”

[12:45]  ³⁷ tn Or “is taking a long time.”

[12:45]  ³⁸ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ³⁹ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ⁴⁰ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[13:1]  ⁴¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁴² 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.

[14:3]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ⁴⁴ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ⁴⁵ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ⁴⁶ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[14:28]  ⁴⁷ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ⁴⁸ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[15:6]  ⁴⁹ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ⁵⁰ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ⁵¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[15:8]  ⁵² sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁵³ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁵⁴ tn Grk “one coin.”

[15:8]  ⁵⁵ tn Grk “and sweep,” 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.

[16:3]  ⁵⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ⁵⁷ tn Grk “the stewardship,” “the management.”

[16:3]  ⁵⁸ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ⁵⁹ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[16:3]  sn To beg would represent a real lowering of status for the manager, because many of those whom he had formerly collected debts from, he would now be forced to beg from.

[20:5]  ⁶⁰ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[20:37]  ⁶¹ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ⁶² sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ⁶³ sn A quotation from Exod 3:6.

[22:44]  ⁶⁴ tn Grk “And being in anguish.”

[22:44]  ⁶⁵ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:56]  ⁶⁶ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[23:48]  ⁶⁷ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.