Lukas 1:28

1:28 The ¹  angel ²  came ³  to her and said, “Greetings, favored one, ⁴  the Lord is with you!” ⁵ 

Lukas 1:57

The Birth of John

1:57 Now the time came ⁶  for Elizabeth to have her baby, ⁷  and she gave birth to a son.

Lukas 1:61

1:61 They ⁸  said to her, “But ⁹  none of your relatives bears this name.” ¹⁰ 

Lukas 2:6

2:6 While ¹¹  they were there, the time came for her to deliver her child. ¹² 

Lukas 4:6

4:6 And he ¹³  said to him, “To you ¹⁴  I will grant this whole realm ¹⁵  – and the glory that goes along with it, ¹⁶  for it has been relinquished ¹⁷  to me, and I can give it to anyone I wish.

Lukas 4:39

4:39 So ¹⁸  he stood over her, commanded ¹⁹  the fever, and it left her. Immediately ²⁰  she got up and began to serve ²¹  them.

Lukas 6:48

6:48 He is like a man ²²  building a house, who dug down deep, ²³  and laid the foundation on bedrock. When ²⁴  a flood came, the river ²⁵  burst against that house but ²⁶  could not shake it, because it had been well built. ²⁷ 

Lukas 7:13

7:13 When ²⁸  the Lord saw her, he had compassion ²⁹  for her and said to her, “Do not weep.” ³⁰ 

Lukas 8:52

8:52 Now they were all ³¹  wailing and mourning ³²  for her, but he said, “Stop your weeping; she is not dead but asleep.”

Lukas 9:24

9:24 For whoever wants to save his life will lose it, ³³  but whoever loses his life for my sake will save it.

Lukas 11:32

11:32 The people ³⁴  of Nineveh will stand up at the judgment with this generation and condemn it, because they repented when Jonah preached to them ³⁵  – and now, ³⁶  something greater than Jonah is here!

Lukas 13:7-9

13:7 So ³⁷  he said to the worker who tended the vineyard, ‘For ³⁸  three years ³⁹  now, I have come looking for fruit on this fig tree, and each time I inspect it ⁴⁰  I find none. Cut ⁴¹  it down! Why ⁴²  should it continue to deplete ⁴³  the soil?’ 13:8 But the worker ⁴⁴  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ⁴⁵  on it. 13:9 Then if ⁴⁶  it bears fruit next year, ⁴⁷  very well, ⁴⁸  but if ⁴⁹  not, you can cut it down.’”

Lukas 13:12

13:12 When ⁵⁰  Jesus saw her, he called her to him ⁵¹  and said, “Woman, ⁵²  you are freed ⁵³  from your infirmity.” ⁵⁴ 

Lukas 13:18

On the Kingdom of God

13:18 Thus Jesus ⁵⁵  asked, ⁵⁶  “What is the kingdom of God ⁵⁷  like? ⁵⁸  To ⁵⁹  what should I compare it?

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ⁶⁰  you who kill the prophets and stone those who are sent to you! ⁶¹  How often I have longed ⁶²  to gather your children together as a hen gathers her chicks under her wings, but ⁶³  you would have none of it! ⁶⁴ 

Lukas 16:16

16:16 “The law and the prophets were in force ⁶⁵  until John; ⁶⁶  since then, ⁶⁷  the good news of the kingdom of God ⁶⁸  has been proclaimed, and everyone is urged to enter it. ⁶⁹ 

Lukas 17:33

17:33 Whoever tries to keep ⁷⁰  his life will lose it, but whoever loses his life ⁷¹  will preserve it.

Lukas 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ⁷²  by her unending pleas.’” ⁷³ 

Lukas 18:17

18:17 I tell you the truth, ⁷⁴  whoever does not receive ⁷⁵  the kingdom of God like a child ⁷⁶  will never ⁷⁷  enter it.”

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ⁷⁸  when Jesus ⁷⁹  approached ⁸⁰  and saw the city, he wept over it,

Lukas 20:31

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

Lukas 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ⁸¹  For all seven had married her.” ⁸² 

Lukas 21:21

21:21 Then those who are in Judea must flee ⁸³  to the mountains. Those ⁸⁴  who are inside the city must depart. Those ⁸⁵  who are out in the country must not enter it,

[1:28]  ¹ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ² tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ³ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ⁴ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ⁵ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[1:57]  ⁶ tn Grk “the time was fulfilled.”

[1:57]  ⁷ tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

[1:61]  ⁸ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ⁹ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ¹⁰ tn Grk “There is no one from your relatives who is called by this name.”

[2:6]  ¹¹ 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.

[2:6]  ¹² tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

[4:6]  ¹³ tn Grk “And the devil.”

[4:6]  ¹⁴ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ¹⁵ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ¹⁶ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ¹⁷ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:39]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ¹⁹ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

[4:39]  ²⁰ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  sn The note that this happened immediately shows the speed and totality of the recovery.

[4:39]  ²¹ tn The imperfect verb has been translated ingressively.

[6:48]  ²² tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ²³ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ²⁴ tn Here δέ (de) has not been translated.

[6:48]  ²⁵ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ²⁷ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[7:13]  ²⁸ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ²⁹ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ³⁰ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[8:52]  ³¹ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

[8:52]  ³² tn Grk “beating the breasts” (in mourning); see L&N 52.1.

[9:24]  ³³ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[11:32]  ³⁴ tn See the note on the word “people” in v. 31.

[11:32]  ³⁵ tn Grk “at the preaching of Jonah.”

[11:32]  sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

[11:32]  ³⁶ tn Grk “behold.”

[13:7]  ³⁷ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ³⁸ tn Grk “Behold, for.”

[13:7]  ³⁹ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ⁴⁰ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ⁴¹ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ⁴² tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ⁴³ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[13:8]  ⁴⁴ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ⁴⁵ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:9]  ⁴⁶ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:9]  ⁴⁷ tn Grk “the coming [season].”

[13:9]  ⁴⁸ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ⁴⁹ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[13:12]  ⁵⁰ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ⁵¹ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ⁵² sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ⁵³ tn Or “released.”

[13:12]  ⁵⁴ tn Or “sickness.”

[13:18]  ⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ⁵⁶ tn Grk “said,” but what follows is a question.

[13:18]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:34]  ⁶⁰ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁶¹ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ⁶² sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ⁶³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁶⁴ tn Grk “you were not willing.”

[16:16]  ⁶⁵ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ⁶⁶ sn John refers to John the Baptist.

[16:16]  ⁶⁷ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁶⁸ 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.

[16:16]  ⁶⁹ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[17:33]  ⁷⁰ tn Or “tries to preserve”; Grk “seeks to gain.”

[17:33]  sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).

[17:33]  ⁷¹ sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

[18:5]  ⁷² tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ⁷³ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:17]  ⁷⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ⁷⁵ sn On receive see John 1:12.

[18:17]  ⁷⁶ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ⁷⁷ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[19:41]  ⁷⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ⁷⁹ tn Grk “he.”

[19:41]  ⁸⁰ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[20:33]  ⁸¹ 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]  ⁸² tn Grk “For the seven had her as wife.”

[21:21]  ⁸³ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ⁸⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.