Lukas 1:3

1:3 So ¹  it seemed good to me as well, ²  because I have followed ³  all things carefully from the beginning, to write an orderly account ⁴  for you, most excellent Theophilus,

Lukas 2:51

2:51 Then ⁵  he went down with them and came to Nazareth, ⁶  and was obedient ⁷  to them. But ⁸  his mother kept all these things ⁹  in her heart. ¹⁰ 

Lukas 4:16

Rejection at Nazareth

4:16 Now ¹¹  Jesus ¹²  came to Nazareth, ¹³  where he had been brought up, and went into the synagogue ¹⁴  on the Sabbath day, as was his custom. ¹⁵  He ¹⁶  stood up to read, ¹⁷ 

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 7:21

7:21 At that very time ²²  Jesus ²³  cured many people of diseases, sicknesses, ²⁴  and evil spirits, and granted ²⁵  sight to many who were blind.

Lukas 8:18

8:18 So listen carefully, ²⁶  for whoever has will be given more, but ²⁷  whoever does not have, even what he thinks he has ²⁸  will be taken from him.”

Lukas 8:38-39

8:38 The man from whom the demons had gone out begged to go ²⁹  with him, but Jesus ³⁰  sent him away, saying, 8:39 “Return to your home, ³¹  and declare ³²  what God has done for you.” ³³  So ³⁴  he went away, proclaiming throughout the whole town ³⁵  what Jesus ³⁶  had done for him.

Lukas 11:51

11:51 from the blood of Abel ³⁷  to the blood of Zechariah, ³⁸  who was killed ³⁹  between the altar and the sanctuary. ⁴⁰  Yes, I tell you, it will be charged against ⁴¹  this generation.

Lukas 12:42

12:42 The Lord replied, ⁴²  “Who then is the faithful and wise manager, ⁴³  whom the master puts in charge of his household servants, ⁴⁴  to give them their allowance of food at the proper time?

Lukas 15:7-8

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ⁴⁵  who repents than over ninety-nine righteous people ⁴⁶  who have no need to repent. ⁴⁷ 

15:8 “Or what woman, if she has ten silver coins ⁴⁸  and loses ⁴⁹  one of them, ⁵⁰  does not light a lamp, sweep ⁵¹  the house, and search thoroughly until she finds it?

Lukas 16:30

16:30 Then ⁵²  the rich man ⁵³  said, ‘No, father Abraham, but if someone from the dead ⁵⁴  goes to them, they will repent.’

Lukas 17:7

17:7 “Would any one of you say ⁵⁵  to your slave ⁵⁶  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ⁵⁷ 

Lukas 17:24

17:24 For just like the lightning flashes ⁵⁸  and lights up the sky from one side to the other, so will the Son of Man be in his day. ⁵⁹ 

Lukas 18:8

18:8 I tell you, he will give them justice speedily. ⁶⁰  Nevertheless, when the Son of Man comes, will he find faith ⁶¹  on earth?”

Lukas 18:43

18:43 And immediately he regained ⁶²  his sight and followed Jesus, ⁶³  praising ⁶⁴  God. When ⁶⁵  all the people saw it, they too ⁶⁶  gave praise to God.

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ⁶⁷  but from the one who does not have, even what he has will be taken away. ⁶⁸ 

Lukas 20:15

20:15 So ⁶⁹  they threw him out of the vineyard and killed ⁷⁰  him. What then will the owner of the vineyard do to them?

Lukas 20:36

20:36 In fact, they can no longer die, because they are equal to angels ⁷¹  and are sons of God, since they are ⁷²  sons ⁷³  of the resurrection.

Lukas 21:21

21:21 Then those who are in Judea must flee ⁷⁴  to the mountains. Those ⁷⁵  who are inside the city must depart. Those ⁷⁶  who are out in the country must not enter it,

Lukas 21:37

21:37 So ⁷⁷  every day Jesus ⁷⁸  was teaching in the temple courts, ⁷⁹  but at night he went and stayed ⁸⁰  on the Mount of Olives. ⁸¹ 

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ⁸²  would suffer ⁸³  and would rise from the dead on the third day,

[1:3]  ¹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ² sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ⁴ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[2:51]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ⁶ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ⁷ tn Or “was submitting.”

[2:51]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁹ tn Or “all these words.”

[2:51]  ¹⁰ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[4:16]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ¹³ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ¹⁴ sn See the note on synagogues in 4:15.

[4:16]  ¹⁵ tn Grk “according to his custom.”

[4:16]  ¹⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ¹⁷ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[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.

[7:21]  ²² tn Grk “In that hour.”

[7:21]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ²⁴ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ²⁵ tn Or “and bestowed (sight) on.”

[8:18]  ²⁶ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ²⁷ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ²⁸ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[8:38]  ²⁹ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:39]  ³¹ tn Grk “your house.”

[8:39]  ³² tn Or “describe.”

[8:39]  ³³ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ³⁴ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ³⁵ tn Or “city.”

[8:39]  ³⁶ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[11:51]  ³⁷ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ³⁸ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ³⁹ tn Or “who perished.”

[11:51]  ⁴⁰ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁴¹ tn Or “required from.”

[12:42]  ⁴² tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ⁴³ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ⁴⁴ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[15:7]  ⁴⁵ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ⁴⁶ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ⁴⁷ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:8]  ⁴⁸ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁴⁹ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁵⁰ tn Grk “one coin.”

[15:8]  ⁵¹ tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:30]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ⁵³ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ⁵⁴ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[17:7]  ⁵⁵ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ⁵⁶ tn See the note on the word “slave” in 7:2.

[17:7]  ⁵⁷ tn Grk “and recline 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. See BDAG 70 s.v. ἀναπίπτω 1.

[17:24]  ⁵⁸ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ⁵⁹ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[18:8]  ⁶⁰ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ⁶¹ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[18:43]  ⁶² tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ⁶³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ⁶⁴ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ⁶⁶ tn The word “too” has been supplied for stylistic reasons.

[19:26]  ⁶⁷ tn Grk “to everyone who has, he will be given more.”

[19:26]  sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

[19:26]  ⁶⁸ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[20:15]  ⁶⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ⁷⁰ sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[20:36]  ⁷¹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ⁷² tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ⁷³ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

[21:21]  ⁷⁴ 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]  ⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:37]  ⁷⁷ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ⁷⁹ tn Grk “in the temple.”

[21:37]  ⁸⁰ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ⁸¹ tn Grk “at the mountain called ‘of Olives.’”

[21:37]  sn See the note on the phrase Mount of Olives in 19:29.

[24:46]  ⁸² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁸³ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.