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 4:43

4:43 But Jesus ⁵  said to them, “I must ⁶  proclaim the good news of the kingdom ⁷  of God to the other towns ⁸  too, for that is what I was sent ⁹  to do.” ¹⁰ 

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ¹¹  afterward ¹²  Jesus ¹³  went to a town ¹⁴  called Nain, and his disciples and a large crowd went with him.

Lukas 7:37

7:37 Then ¹⁵  when a woman of that town, who was a sinner, learned that Jesus ¹⁶  was dining ¹⁷  at the Pharisee’s house, she brought an alabaster jar ¹⁸  of perfumed oil. ¹⁹ 

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ²⁰  afterward ²¹  he went on through towns ²²  and villages, preaching and proclaiming the good news ²³  of the kingdom of God. ²⁴  The ²⁵  twelve were with him,

Lukas 8:34

8:34 When ²⁶  the herdsmen saw what had happened, they ran off and spread the news ²⁷  in the town ²⁸  and countryside.

Lukas 9:5

9:5 Wherever ²⁹  they do not receive you, ³⁰  as you leave that town, ³¹  shake the dust off ³²  your feet as a testimony against them.”

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ³³  the apostles returned, ³⁴  they told Jesus ³⁵  everything they had done. Then ³⁶  he took them with him and they withdrew privately to a town ³⁷  called Bethsaida. ³⁸ 

Lukas 18:3

18:3 There was also a widow ³⁹  in that city ⁴⁰  who kept coming ⁴¹  to him and saying, ‘Give me justice against my adversary.’

Lukas 19:17

19:17 And the king ⁴²  said to him, ‘Well done, good slave! Because you have been faithful ⁴³  in a very small matter, you will have authority ⁴⁴  over ten cities.’

Lukas 23:51

23:51 (He ⁴⁵  had not consented ⁴⁶  to their plan and action.) He ⁴⁷  was from the Judean town ⁴⁸  of Arimathea, and was looking forward to ⁴⁹  the kingdom of God. ⁵⁰ 

[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.

[4:43]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁶ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁷ 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]  ⁸ tn Or “cities.”

[4:43]  ⁹ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ¹⁰ tn Grk “because for this purpose I was sent.”

[7:11]  ¹¹ tn Grk “And it happened that soon.” 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.

[7:11]  ¹² tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ¹⁴ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:37]  ¹⁵ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[7:37]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹⁷ tn Grk “was reclining at table.”

[7:37]  ¹⁸ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ¹⁹ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[8:1]  ²⁰ tn Grk “And it happened that some time.” 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.

[8:1]  ²¹ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ²² tn Or “cities.”

[8:1]  ²³ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ²⁴ 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.

[8:1]  ²⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:34]  ²⁶ tn Here δέ (de) has not been translated.

[8:34]  ²⁷ tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

[8:34]  ²⁸ tn Or “city.”

[9:5]  ²⁹ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ³⁰ tn Grk “all those who do not receive you.”

[9:5]  ³¹ tn Or “city.”

[9:5]  ³² sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:10]  ³³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ³⁴ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ³⁷ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ³⁸ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[18:3]  ³⁹ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ⁴⁰ tn Or “town.”

[18:3]  ⁴¹ tn This is an iterative imperfect; the widow did this on numerous occasions.

[19:17]  ⁴² tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ⁴³ tn See Luke 16:10.

[19:17]  ⁴⁴ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[23:51]  ⁴⁵ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁴⁶ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

[23:51]  ⁴⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁴⁸ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ⁴⁹ tn Or “waiting for.”

[23:51]  ⁵⁰ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.