Lukas 1:25

1:25 “This is what ¹  the Lord has done for me at the time ²  when he has been gracious to me, ³  to take away my disgrace ⁴  among people.” ⁵ 

Lukas 1:31

1:31 Listen: ⁶  You will become pregnant ⁷  and give birth to ⁸  a son, and you will name him ⁹  Jesus. ¹⁰ 

Lukas 1:34

1:34 Mary ¹¹  said to the angel, “How will this be, since I have not had sexual relations with ¹²  a man?”

Lukas 1:78

1:78 Because of ¹³  our God’s tender mercy ¹⁴ 

the dawn ¹⁵  will break ¹⁶  upon us from on high

Lukas 8:6

8:6 Other seed fell on rock, ¹⁷  and when it came up, it withered because it had no moisture.

Lukas 8:55

8:55 Her ¹⁸  spirit returned, ¹⁹  and she got up immediately. Then ²⁰  he told them to give her something to eat.

Lukas 9:20

9:20 Then ²¹  he said to them, “But who do you say that I am?” Peter ²²  answered, ²³  “The Christ ²⁴  of God.”

Lukas 9:30

9:30 Then ²⁵  two men, Moses and Elijah, ²⁶  began talking with him. ²⁷ 

Lukas 9:34

9:34 As ²⁸  he was saying this, a cloud ²⁹  came ³⁰  and overshadowed ³¹  them, and they were afraid as they entered the cloud.

Lukas 11:16

11:16 Others, to test ³²  him, ³³  began asking for ³⁴  a sign ³⁵  from heaven.

Lukas 11:44

11:44 Woe to you! ³⁶  You are like unmarked graves, and people ³⁷  walk over them without realizing it!” ³⁸ 

Lukas 12:25

12:25 And which of you by worrying ³⁹  can add an hour to his life? ⁴⁰ 

Lukas 12:49-50

Not Peace, but Division

12:49 “I have come ⁴¹  to bring ⁴²  fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism ⁴³  to undergo, ⁴⁴  and how distressed I am until it is finished!

Lukas 13:5

13:5 No, I tell you! But unless you repent ⁴⁵  you will all perish as well!” ⁴⁶ 

Lukas 13:18

On the Kingdom of God

13:18 Thus Jesus ⁴⁷  asked, ⁴⁸  “What is the kingdom of God ⁴⁹  like? ⁵⁰  To ⁵¹  what should I compare it?

Lukas 14:24

14:24 For I tell you, not one of those individuals ⁵²  who were invited ⁵³  will taste my banquet!’” ⁵⁴ 

Lukas 16:17

16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ⁵⁵  in the law to become void. ⁵⁶ 

Lukas 19:4

19:4 So ⁵⁷  he ran on ahead and climbed up into a sycamore tree ⁵⁸  to see him, because Jesus ⁵⁹  was going to pass that way.

Lukas 21:20

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ⁶⁰  surrounded ⁶¹  by armies, then know that its ⁶²  desolation ⁶³  has come near.

Lukas 22:45

22:45 When ⁶⁴  he got up from prayer, he came to the disciples and found them sleeping, exhausted ⁶⁵  from grief.

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ⁶⁶  himself stood among them and said to them, “Peace be with you.” ⁶⁷ 

[1:25]  ¹ tn Grk “Thus.”

[1:25]  ² tn Grk “in the days.”

[1:25]  ³ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ⁴ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ⁵ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:31]  ⁶ tn Grk “And behold.”

[1:31]  ⁷ tn Grk “you will conceive in your womb.”

[1:31]  ⁸ tn Or “and bear.”

[1:31]  ⁹ tn Grk “you will call his name.”

[1:31]  ¹⁰ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:34]  ¹¹ tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:34]  ¹² tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

[1:78]  ¹³ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ¹⁴ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ¹⁵ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ¹⁶ tn Grk “shall visit us.”

[8:6]  ¹⁷ sn The rock in Palestine would be a limestone base lying right under the soil.

[8:55]  ¹⁸ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ¹⁹ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:20]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ²² tn Here δέ (de) has not been translated.

[9:20]  ²³ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:20]  sn See the note on Christ in 2:11.

[9:30]  ²⁵ tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. 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).

[9:30]  ²⁶ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ²⁷ tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[9:34]  ²⁸ tn Here δέ (de) has not been translated.

[9:34]  ²⁹ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ³⁰ tn Or “appeared.”

[9:34]  ³¹ tn Or “surrounded.”

[11:16]  ³² tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ³³ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ³⁴ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ³⁵ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:44]  ³⁶ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ³⁷ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ³⁸ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[12:25]  ³⁹ tn Or “by being anxious.”

[12:25]  ⁴⁰ 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.

[12:49]  ⁴¹ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ⁴² tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:50]  ⁴³ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ⁴⁴ tn Grk “to be baptized with.”

[13:5]  ⁴⁵ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ⁴⁶ tn Grk “similarly.”

[13:18]  ⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ⁴⁸ tn Grk “said,” but what follows is a question.

[13:18]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:24]  ⁵² tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ⁵³ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ⁵⁴ tn Or “dinner.”

[16:17]  ⁵⁵ tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ⁵⁶ 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.

[19:4]  ⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ⁵⁸ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ⁵⁹ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ⁶¹ 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]  ⁶² tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ⁶³ 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).

[22:45]  ⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ⁶⁵ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

[24:36]  ⁶⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ⁶⁷ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.