Lukas 1:36

1:36 “And look, ¹  your relative ²  Elizabeth has also become pregnant with ³  a son in her old age – although she was called barren, she is now in her sixth month! ⁴ 

Lukas 5:18

5:18 Just then ⁵  some men showed up, carrying a paralyzed man ⁶  on a stretcher. ⁷  They ⁸  were trying to bring him in and place him before Jesus. ⁹ 

Lukas 5:39

5:39 ¹⁰  No ¹¹  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ¹² 

Lukas 6:25

6:25 “Woe to you who are well satisfied with food ¹³  now, for you will be hungry.

“Woe to you ¹⁴  who laugh ¹⁵  now, for you will mourn and weep.

Lukas 6:47-48

6:47 “Everyone who comes to me and listens to my words and puts them into practice ¹⁶  – I will show you what he is like: 6:48 He is like a man ¹⁷  building a house, who dug down deep, ¹⁸  and laid the foundation on bedrock. When ¹⁹  a flood came, the river ²⁰  burst against that house but ²¹  could not shake it, because it had been well built. ²² 

Lukas 8:8

8:8 But ²³  other seed fell on good soil and grew, ²⁴  and it produced a hundred times as much grain.” ²⁵  As he said this, ²⁶  he called out, “The one who has ears to hear had better listen!” ²⁷ 

Lukas 8:23

8:23 and as they sailed he fell asleep. Now a violent windstorm ²⁸  came down on the lake, ²⁹  and the boat ³⁰  started filling up with water, and they were in danger.

Lukas 11:48

11:48 So you testify that you approve of ³¹  the deeds of your ancestors, ³²  because they killed the prophets ³³  and you build their ³⁴  tombs! ³⁵ 

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ³⁶  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³⁷  began to speak first to his disciples, “Be on your guard against ³⁸  the yeast of the Pharisees, ³⁹  which is hypocrisy. ⁴⁰ 

Lukas 12:28

12:28 And if ⁴¹  this is how God clothes the wild grass, ⁴²  which is here ⁴³  today and tomorrow is tossed into the fire to heat the oven, ⁴⁴  how much more ⁴⁵  will he clothe you, you people of little faith!

Lukas 13:35

13:35 Look, your house is forsaken! ⁴⁶  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁴⁷ 

Lukas 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ⁴⁸  first and compute the cost ⁴⁹  to see if he has enough money to complete it?

Lukas 15:25

15:25 “Now his older son was in the field. As ⁵⁰  he came and approached the house, he heard music ⁵¹  and dancing.

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ⁵²  also said to the disciples, “There was a rich man who was informed of accusations ⁵³  that his manager ⁵⁴  was wasting ⁵⁵  his assets.

Lukas 16:9-10

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁵⁶  so that when it runs out you will be welcomed ⁵⁷  into the eternal homes. ⁵⁸ 

16:10 “The one who is faithful in a very little ⁵⁹  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much.

Lukas 17:2

17:2 It would be better for him to have a millstone ⁶⁰  tied around his neck and be thrown into the sea ⁶¹  than for him to cause one of these little ones to sin. ⁶² 

Lukas 17:4

17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ⁶³  him.”

Lukas 17:20

The Coming of the Kingdom

17:20 Now at one point ⁶⁴  the Pharisees ⁶⁵  asked Jesus ⁶⁶  when the kingdom of God ⁶⁷  was coming, so he answered, “The kingdom of God is not coming with signs ⁶⁸  to be observed,

Lukas 18:20

18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” ⁶⁹ 

Lukas 20:47

20:47 They ⁷⁰  devour ⁷¹  widows’ property, ⁷²  and as a show make long prayers. They will receive a more severe punishment.”

Lukas 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ⁷³  All will be torn down!” ⁷⁴ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ⁷⁵  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ⁷⁶ 

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ⁷⁷  and the man named Judas, one of the twelve, was leading them. He walked up ⁷⁸  to Jesus to kiss him. ⁷⁹ 

Lukas 23:56

23:56 Then ⁸⁰  they returned and prepared aromatic spices ⁸¹  and perfumes. ⁸² 

On the Sabbath they rested according to the commandment. ⁸³ 

Lukas 24:6

24:6 He is not here, but has been raised! ⁸⁴  Remember how he told you, while he was still in Galilee, ⁸⁵ 

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ⁸⁶  would suffer ⁸⁷  and would rise from the dead on the third day,

[1:36]  ¹ tn Grk “behold.”

[1:36]  ² tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ³ tn Or “has conceived.”

[1:36]  ⁴ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[5:18]  ⁵ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ⁶ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ⁷ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ⁸ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:39]  ¹⁰ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ¹¹ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ¹² tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[5:39]  tn Grk “good.”

[5:39]  sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

[6:25]  ¹³ tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”

[6:25]  ¹⁴ tc The wording “to you” (ὑμῖν, Jumin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 Ë^1,13 579 700 892 1241 2542 al), though found in most (Ì⁷⁵ A D Q Ψ 33 Ï lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.

[6:25]  ¹⁵ sn That is, laugh with happiness and joy.

[6:47]  ¹⁶ tn Grk “and does them.”

[6:48]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Here δέ (de) has not been translated.

[6:48]  ²⁰ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ²² 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.

[8:8]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ²⁴ tn Grk “when it grew, after it grew.”

[8:8]  ²⁵ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ²⁶ tn Grk “said these things.”

[8:8]  ²⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[8:23]  ²⁸ tn Or “a squall.”

[8:23]  ²⁹ sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[8:23]  ³⁰ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

[11:48]  ³¹ tn Grk “you are witnesses and approve of.”

[11:48]  ³² tn Or “forefathers”; Grk “fathers.”

[11:48]  ³³ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ³⁴ tn “Their,” i.e., the prophets.

[11:48]  ³⁵ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[12:1]  ³⁶ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³⁸ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ³⁹ sn See the note on Pharisees in 5:17.

[12:1]  ⁴⁰ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:28]  ⁴¹ tn This is a first class condition in the Greek text.

[12:28]  ⁴² tn Grk “grass in the field.”

[12:28]  ⁴³ tn Grk “which is in the field today.”

[12:28]  ⁴⁴ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.

[12:28]  ⁴⁵ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[13:35]  ⁴⁶ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ⁴⁷ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[14:28]  ⁴⁸ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ⁴⁹ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[15:25]  ⁵⁰ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ⁵¹ sn This would have been primarily instrumental music, but might include singing as well.

[16:1]  ⁵² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁵³ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁵⁴ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁵⁵ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:9]  ⁵⁶ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ⁵⁷ sn The passive refers to the welcome of heaven.

[16:9]  ⁵⁸ tn Grk “eternal tents” (as dwelling places).

[16:10]  ⁵⁹ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[17:2]  ⁶⁰ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ⁶¹ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ⁶² tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[17:4]  ⁶³ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[17:20]  ⁶⁴ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ⁶⁵ sn See the note on Pharisees in 5:17.

[17:20]  ⁶⁶ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ⁶⁷ 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.

[17:20]  ⁶⁸ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[18:20]  ⁶⁹ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[20:47]  ⁷⁰ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ⁷¹ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ⁷² tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[21:6]  ⁷³ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ⁷⁴ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[21:34]  ⁷⁵ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ⁷⁶ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[22:47]  ⁷⁷ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ⁷⁸ tn Grk “drew near.”

[22:47]  ⁷⁹ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[23:56]  ⁸⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ⁸¹ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ⁸² tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ⁸³ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[24:6]  ⁸⁴ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ⁸⁵ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:46]  ⁸⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁸⁷ 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.