Lukas 1:29

1:29 But ¹  she was greatly troubled ²  by his words and began to wonder about the meaning of this greeting. ³ 

Lukas 1:67

Zechariah’s Praise and Prediction

1:67 Then ⁴  his father Zechariah was filled with the Holy Spirit and prophesied, ⁵ 

Lukas 6:31

6:31 Treat others ⁶  in the same way that you would want them to treat you. ⁷ 

Lukas 7:1

Healing the Centurion’s Slave

7:1 After Jesus ⁸  had finished teaching all this to the people, ⁹  he entered Capernaum. ¹⁰ 

Lukas 7:18

Jesus and John the Baptist

7:18 John’s ¹¹  disciples informed him about all these things. So ¹²  John called ¹³  two of his disciples

Lukas 10:28

10:28 Jesus ¹⁴  said to him, “You have answered correctly; ¹⁵  do this, and you will live.”

Lukas 11:25

11:25 When it returns, ¹⁶  it finds the house ¹⁷  swept clean and put in order. ¹⁸ 

Lukas 12:23

12:23 For there is more to life than food, and more to the body than clothing.

Lukas 13:20

13:20 Again ¹⁹  he said, “To what should I compare the kingdom of God? ²⁰ 

Lukas 15:26

15:26 So ²¹  he called one of the slaves ²²  and asked what was happening.

Lukas 17:5

17:5 The ²³  apostles said to the Lord, “Increase our faith!” ²⁴ 

Lukas 17:26

17:26 Just ²⁵  as it was ²⁶  in the days of Noah, ²⁷  so too it will be in the days of the Son of Man.

Lukas 18:23

18:23 But when the man ²⁸  heard this he became very sad, ²⁹  for he was extremely wealthy.

Lukas 20:44

20:44 If David then calls him ‘Lord,’ how can he be his son?” ³⁰ 

Lukas 22:14

The Lord’s Supper

22:14 Now ³¹  when the hour came, Jesus ³²  took his place at the table ³³  and the apostles joined ³⁴  him.

Lukas 23:18

23:18 But they all shouted out together, ³⁵  “Take this man ³⁶  away! Release Barabbas for us!”

Lukas 23:36

23:36 The soldiers also mocked him, coming up and offering him sour wine, ³⁷ 

Lukas 24:3

24:3 but when they went in, they did not find the body of the Lord Jesus. ³⁸ 

Lukas 24:37

24:37 But they were startled and terrified, thinking ³⁹  they saw a ghost. ⁴⁰ 

[1:29]  ¹ 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]  ² sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ³ 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).

[1:67]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ⁵ tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:67]  sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.

[6:31]  ⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ⁷ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[7:1]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ⁹ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ¹⁰ 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.

[7:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[7:18]  ¹¹ tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

[7:18]  ¹² tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

[7:18]  ¹³ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[10:28]  ¹⁴ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹⁵ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[11:25]  ¹⁶ tn Grk “comes.”

[11:25]  ¹⁷ tn The words “the house” are not in Greek but are implied.

[11:25]  ¹⁸ sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[13:20]  ¹⁹ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ²⁰ 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.

[15:26]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

[15:26]  ²² tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[17:5]  ²³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ²⁴ sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[17:26]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ²⁶ tn Or “as it happened.”

[17:26]  ²⁷ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[18:23]  ²⁸ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ²⁹ tn Or “very distressed” (L&N 25.277).

[20:44]  ³⁰ tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[22:14]  ³¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ³³ tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:14]  ³⁴ tn Grk “the apostles with him.”

[23:18]  ³⁵ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ³⁶ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[23:36]  ³⁷ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[24:3]  ³⁸ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

[24:3]  sn What they found was not what they expected – an empty tomb.

[24:37]  ³⁹ sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.

[24:37]  ⁴⁰ tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.