Lukas 1:24

1:24 After some time ¹  his wife Elizabeth became pregnant, ²  and for five months she kept herself in seclusion. ³  She said, ⁴ 

Lukas 1:29

1:29 But ⁵  she was greatly troubled ⁶  by his words and began to wonder about the meaning of this greeting. ⁷ 

Lukas 1:64

1:64 Immediately ⁸  Zechariah’s ⁹  mouth was opened and his tongue ¹⁰  released, ¹¹  and he spoke, blessing God.

Lukas 2:19

2:19 But Mary treasured up all these words, pondering in her heart what they might mean. ¹² 

Lukas 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ¹³  or two young pigeons. ¹⁴ 

Lukas 2:33

2:33 So ¹⁵  the child’s ¹⁶  father ¹⁷  and mother were amazed ¹⁸  at what was said about him.

Lukas 4:21

4:21 Then ¹⁹  he began to tell them, “Today ²⁰  this scripture has been fulfilled even as you heard it being read.” ²¹ 

Lukas 5:23

5:23 Which is easier, ²²  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 7:50

7:50 He ²³  said to the woman, “Your faith ²⁴  has saved you; ²⁵  go in peace.”

Lukas 8:20

8:20 So ²⁶  he was told, “Your mother and your brothers are standing outside, wanting to see you.”

Lukas 8:44

8:44 She ²⁷  came up behind Jesus ²⁸  and touched the edge ²⁹  of his cloak, ³⁰  and at once the bleeding ³¹  stopped.

Lukas 8:48

8:48 Then ³²  he said to her, “Daughter, your faith has made you well. ³³  Go in peace.”

Lukas 9:25

9:25 For what does it benefit a person ³⁴  if he gains the whole world but loses or forfeits himself?

Lukas 10:9

10:9 Heal ³⁵  the sick in that town ³⁶  and say to them, ‘The kingdom of God ³⁷  has come upon ³⁸  you!’

Lukas 10:12

10:12 I tell you, it will be more bearable on that day for Sodom ³⁹  than for that town! ⁴⁰ 

Lukas 10:42

10:42 but one thing ⁴¹  is needed. Mary has chosen the best ⁴²  part; it will not be taken away from her.”

Lukas 11:20

11:20 But if I cast out demons by the finger ⁴³  of God, then the kingdom of God ⁴⁴  has already overtaken ⁴⁵  you.

Lukas 12:14

12:14 But Jesus ⁴⁶  said to him, “Man, ⁴⁷  who made me a judge or arbitrator between you two?” ⁴⁸ 

Lukas 12:40-41

12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ⁴⁹ 

12:41 Then ⁵⁰  Peter said, “Lord, are you telling this parable for us or for everyone?” ⁵¹ 

Lukas 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ⁵² 

Lukas 13:18

On the Kingdom of God

13:18 Thus Jesus ⁵³  asked, ⁵⁴  “What is the kingdom of God ⁵⁵  like? ⁵⁶  To ⁵⁷  what should I compare it?

Lukas 16:17

16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ⁵⁸  in the law to become void. ⁵⁹ 

Lukas 17:23

17:23 Then people ⁶⁰  will say to you, ‘Look, there he is!’ ⁶¹  or ‘Look, here he is!’ Do not go out or chase after them. ⁶² 

Lukas 17:29

17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ⁶³ 

Lukas 18:25

18:25 In fact, it is easier for a camel to go through the eye of a needle ⁶⁴  than for a rich person to enter the kingdom of God.”

Lukas 19:16

19:16 So ⁶⁵  the first one came before him and said, ‘Sir, ⁶⁶  your mina ⁶⁷  has made ten minas more.’

Lukas 19:18

19:18 Then ⁶⁸  the second one came and said, ‘Sir, your mina has made five minas.’

Lukas 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ⁶⁹  For all seven had married her.” ⁷⁰ 

Lukas 21:20

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ⁷¹  surrounded ⁷²  by armies, then know that its ⁷³  desolation ⁷⁴  has come near.

Lukas 21:28

21:28 But when these things ⁷⁵  begin to happen, stand up and raise your heads, because your redemption ⁷⁶  is drawing near.”

Lukas 21:31-33

21:31 So also you, when you see these things happening, know ⁷⁷  that the kingdom of God ⁷⁸  is near. 21:32 I tell you the truth, ⁷⁹  this generation ⁸⁰  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. ⁸¹ 

[1:24]  ¹ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ² tn Or “Elizabeth conceived.”

[1:24]  ³ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ⁴ tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

[1:29]  ⁵ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ⁶ sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ⁷ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[1:64]  ⁸ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:64]  ⁹ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

[1:64]  ¹⁰ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

[1:64]  ¹¹ tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

[2:19]  ¹² tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

[2:24]  ¹³ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ¹⁴ sn A quotation from Lev 12:8; 5:11 (LXX).

[2:33]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:33]  ¹⁶ tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

[2:33]  ¹⁷ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

[2:33]  ¹⁸ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

[4:21]  ¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ²⁰ sn See the note on today in 2:11.

[4:21]  ²¹ tn Grk “in your hearing.”

[5:23]  ²² sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[7:50]  ²³ tn Here δέ (de) has not been translated.

[7:50]  ²⁴ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ²⁵ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[8:20]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[8:44]  ²⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ²⁹ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ³⁰ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ³¹ tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[8:48]  ³² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ³³ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:25]  ³⁴ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[10:9]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ³⁶ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ³⁷ 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.

[10:9]  ³⁸ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:12]  ³⁹ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ⁴⁰ tn Or “city.”

[10:42]  ⁴¹ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ⁴² tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[11:20]  ⁴³ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ⁴⁴ 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.

[11:20]  ⁴⁵ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[12:14]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ⁴⁷ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ⁴⁸ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[12:40]  ⁴⁹ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[12:41]  ⁵⁰ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ⁵¹ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[12:51]  ⁵² tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[13:18]  ⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ⁵⁴ tn Grk “said,” but what follows is a question.

[13:18]  ⁵⁵ 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.

[13:18]  ⁵⁶ sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

[13:18]  ⁵⁷ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:17]  ⁵⁸ tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ⁵⁹ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

[17:23]  ⁶⁰ 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]  ⁶¹ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ⁶² 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.

[17:29]  ⁶³ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[18:25]  ⁶⁴ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[19:16]  ⁶⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the royal summons.

[19:16]  ⁶⁶ tn Or “Lord”; or “Master.” (and so throughout this paragraph).

[19:16]  ⁶⁷ tn See the note on the word “minas” in v. 13.

[19:18]  ⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:33]  ⁶⁹ sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

[20:33]  ⁷⁰ tn Grk “For the seven had her as wife.”

[21:20]  ⁷¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ⁷² sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

[21:20]  ⁷³ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ⁷⁴ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

[21:28]  ⁷⁵ sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.

[21:28]  ⁷⁶ sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).

[21:31]  ⁷⁷ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ⁷⁸ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[21:32]  ⁷⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ⁸⁰ 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]  ⁸¹ 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.