Lukas 1:26

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ¹  the angel Gabriel ²  was sent by ³  God to a town of Galilee called Nazareth, ⁴ 

Lukas 1:31

1:31 Listen: ⁵  You will become pregnant ⁶  and give birth to ⁷  a son, and you will name him ⁸  Jesus. ⁹ 

Lukas 2:12-13

2:12 This ¹⁰  will be a sign ¹¹  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ¹²  2:13 Suddenly ¹³  a vast, heavenly army ¹⁴  appeared with the angel, praising God and saying,

Lukas 2:26

2:26 It ¹⁵  had been revealed ¹⁶  to him by the Holy Spirit that he would not die ¹⁷  before ¹⁸  he had seen the Lord’s Christ. ¹⁹ 

Lukas 2:52

2:52 And Jesus increased ²⁰  in wisdom and in stature, and in favor with God and with people.

Lukas 3:12

3:12 Tax collectors ²¹  also came to be baptized, and they said to him, “Teacher, what should we do?”

Lukas 4:1

The Temptation of Jesus

4:1 Then ²²  Jesus, full of the Holy Spirit, returned from the Jordan River ²³  and was led by the Spirit ²⁴  in ²⁵  the wilderness, ²⁶ 

Lukas 4:21

4:21 Then ²⁷  he began to tell them, “Today ²⁸  this scripture has been fulfilled even as you heard it being read.” ²⁹ 

Lukas 4:31

Ministry in Capernaum

4:31 So ³⁰  he went down to Capernaum, ³¹  a town ³²  in Galilee, and on the Sabbath he began to teach the people. ³³ 

Lukas 5:22

5:22 When Jesus perceived ³⁴  their hostile thoughts, ³⁵  he said to them, ³⁶  “Why are you raising objections ³⁷  within yourselves?

Lukas 8:46

8:46 But Jesus said, “Someone touched me, for I know that power has gone out ³⁸  from me.”

Lukas 8:56

8:56 Her ³⁹  parents were astonished, but he ordered them to tell no one ⁴⁰  what had happened.

Lukas 12:6

12:6 Aren’t five sparrows sold for two pennies? ⁴¹  Yet not one of them is forgotten before God.

Lukas 12:16

12:16 He then ⁴²  told them a parable: ⁴³  “The land of a certain rich man produced ⁴⁴  an abundant crop,

Lukas 12:41

12:41 Then ⁴⁵  Peter said, “Lord, are you telling this parable for us or for everyone?” ⁴⁶ 

Lukas 13:8

13:8 But the worker ⁴⁷  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ⁴⁸  on it.

Lukas 14:17

14:17 At ⁴⁹  the time for the banquet ⁵⁰  he sent his slave ⁵¹  to tell those who had been invited, ‘Come, because everything is now ready.’

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁵²  over one sinner who repents.”

Lukas 15:31

15:31 Then ⁵³  the father ⁵⁴  said to him, ‘Son, you are always with me, and everything that belongs to me is yours.

Lukas 18:19

18:19 Jesus ⁵⁵  said to him, “Why do you call me good? ⁵⁶  No one is good except God alone.

Lukas 19:7

19:7 And when the people ⁵⁷  saw it, they all complained, ⁵⁸  “He has gone in to be the guest of a man who is a sinner.” ⁵⁹ 

Lukas 19:20

19:20 Then another ⁶⁰  slave ⁶¹  came and said, ‘Sir, here is ⁶²  your mina that I put away for safekeeping ⁶³  in a piece of cloth. ⁶⁴ 

Lukas 19:33

19:33 As ⁶⁵  they were untying the colt, its owners asked them, ⁶⁶  “Why are you untying that colt?”

Lukas 19:39

19:39 But ⁶⁷  some of the Pharisees ⁶⁸  in the crowd said to him, “Teacher, rebuke your disciples.” ⁶⁹ 

Lukas 20:24

20:24 “Show me a denarius. ⁷⁰  Whose image ⁷¹  and inscription are on it?” ⁷²  They said, “Caesar’s.”

Lukas 20:31

20:31 and then the third married her, and in this same way all seven died, leaving no children.

Lukas 21:1

The Widow’s Offering

21:1 Jesus ⁷³  looked up ⁷⁴  and saw the rich putting their gifts into the offering box. ⁷⁵ 

Lukas 22:6

22:6 So ⁷⁶  Judas ⁷⁷  agreed and began looking for an opportunity to betray Jesus ⁷⁸  when no crowd was present. ⁷⁹ 

Lukas 22:8

22:8 Jesus ⁸⁰  sent Peter and John, saying, “Go and prepare the Passover ⁸¹  for us to eat.” ⁸² 

Lukas 22:33

22:33 But Peter ⁸³  said to him, “Lord, I am ready to go with you both to prison and to death!” ⁸⁴ 

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 22:50

22:50 Then ⁸⁵  one of them ⁸⁶  struck the high priest’s slave, ⁸⁷  cutting off his right ear.

Lukas 23:12

23:12 That very day Herod and Pilate became friends with each other, ⁸⁸  for prior to this they had been enemies. ⁸⁹ 

Lukas 23:27

23:27 A great number of the people followed him, among them women ⁹⁰  who were mourning ⁹¹  and wailing for him.

Lukas 23:43

23:43 And Jesus ⁹²  said to him, “I tell you the truth, ⁹³  today ⁹⁴  you will be with me in paradise.” ⁹⁵ 

Lukas 24:4

24:4 While ⁹⁶  they were perplexed ⁹⁷  about this, suddenly ⁹⁸  two men stood beside them in dazzling ⁹⁹  attire.

[1:26]  ¹ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ² sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ³ tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ⁴ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[1:26]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:31]  ⁵ tn Grk “And behold.”

[1:31]  ⁶ tn Grk “you will conceive in your womb.”

[1:31]  ⁷ tn Or “and bear.”

[1:31]  ⁸ tn Grk “you will call his name.”

[1:31]  ⁹ 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.

[2:12]  ¹⁰ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ¹¹ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ¹² tn Or “a feeding trough,” see Luke 2:7.

[2:13]  ¹³ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ¹⁴ tn Grk “a multitude of the armies of heaven.”

[2:26]  ¹⁵ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ¹⁶ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ¹⁷ tn Grk “would not see death” (an idiom for dying).

[2:26]  ¹⁸ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ¹⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:26]  sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

[2:52]  ²⁰ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[3:12]  ²¹ 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.

[4:1]  ²² tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ²³ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ²⁴ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ²⁵ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ²⁶ tn Or “desert.”

[4:21]  ²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ²⁸ sn See the note on today in 2:11.

[4:21]  ²⁹ tn Grk “in your hearing.”

[4:31]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ³¹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:31]  ³² tn Or “city.”

[4:31]  ³³ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[5:22]  ³⁴ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ³⁵ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ³⁶ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ³⁷ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[8:46]  ³⁸ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[8:56]  ³⁹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ⁴⁰ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[12:6]  ⁴¹ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[12:16]  ⁴² tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ⁴³ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ⁴⁴ tn Or “yielded a plentiful harvest.”

[12:41]  ⁴⁵ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ⁴⁶ 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.

[13:8]  ⁴⁷ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ⁴⁸ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[14:17]  ⁴⁹ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ⁵⁰ tn Or “dinner.”

[14:17]  ⁵¹ tn See the note on the word “slave” in 7:2.

[15:10]  ⁵² sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[15:31]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ⁵⁴ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[18:19]  ⁵⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁵⁶ 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.

[19:7]  ⁵⁷ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ⁵⁸ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ⁵⁹ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[19:20]  ⁶⁰ sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

[19:20]  ⁶¹ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ⁶² tn Grk “behold.”

[19:20]  ⁶³ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

[19:20]  ⁶⁴ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[19:33]  ⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ⁶⁶ tn Grk “said to them.”

[19:39]  ⁶⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ⁶⁸ sn See the note on Pharisees in 5:17.

[19:39]  ⁶⁹ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[20:24]  ⁷⁰ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[20:24]  sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.

[20:24]  ⁷¹ tn Or “whose likeness.”

[20:24]  sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

[20:24]  ⁷² tn Grk “whose likeness and inscription does it have?”

[21:1]  ⁷³ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ⁷⁴ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ⁷⁵ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

[22:6]  ⁷⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

[22:6]  ⁷⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ⁷⁸ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ⁷⁹ tn Grk “apart from the crowd.”

[22:6]  sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

[22:8]  ⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ⁸¹ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ⁸² tn Grk “for us, so that we may eat.”

[22:33]  ⁸³ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ⁸⁴ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

[22:50]  ⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ⁸⁶ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ⁸⁷ tn See the note on the word “slave” in 7:2.

[23:12]  ⁸⁸ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ⁸⁹ tn Grk “at enmity with each other.”

[23:27]  ⁹⁰ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ⁹¹ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.

[23:43]  ⁹² tn Grk “he.”

[23:43]  ⁹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ⁹⁴ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ⁹⁵ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[24:4]  ⁹⁶ tn Grk “And it happened that while.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:4]  ⁹⁷ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ⁹⁸ tn Grk “behold.”

[24:4]  ⁹⁹ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).