Lukas 1:4

1:4 so that you may know for certain ¹  the things you were taught. ² 

Lukas 1:40

1:40 and entered Zechariah’s house and greeted Elizabeth.

Lukas 2:3

2:3 Everyone ³  went to his own town ⁴  to be registered.

Lukas 5:11

5:11 So ⁵  when they had brought their boats to shore, they left everything and followed ⁶  him.

Lukas 6:24

6:24 “But woe ⁷  to you who are rich, for you have received ⁸  your comfort ⁹  already.

Lukas 7:5

7:5 because he loves our nation, ¹⁰  and even ¹¹  built our synagogue.” ¹² 

Lukas 8:26

Healing of a Demoniac

8:26 So ¹³  they sailed over to the region of the Gerasenes, ¹⁴  which is opposite ¹⁵  Galilee.

Lukas 8:31

8:31 And they began to beg ¹⁶  him not to order ¹⁷  them to depart into the abyss. ¹⁸ 

Lukas 9:2

9:2 and he sent ¹⁹  them out to proclaim ²⁰  the kingdom of God ²¹  and to heal the sick. ²² 

Lukas 12:25

12:25 And which of you by worrying ²³  can add an hour to his life? ²⁴ 

Lukas 12:31

12:31 Instead, pursue ²⁵  his ²⁶  kingdom, ²⁷  and these things will be given to you as well.

Lukas 12:49

Not Peace, but Division

12:49 “I have come ²⁸  to bring ²⁹  fire on the earth – and how I wish it were already kindled!

Lukas 13:20

13:20 Again ³⁰  he said, “To what should I compare the kingdom of God? ³¹ 

Lukas 15:3

15:3 So ³²  Jesus ³³  told them ³⁴  this parable: ³⁵ 

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ³⁶  when Jesus ³⁷  approached ³⁸  and saw the city, he wept over it,

Lukas 20:23

20:23 But Jesus ³⁹  perceived their deceit ⁴⁰  and said to them,

Lukas 21:29

The Parable of the Fig Tree

21:29 Then ⁴¹  he told them a parable: “Look at the fig tree and all the other trees. ⁴² 

Lukas 23:42

23:42 Then ⁴³  he said, “Jesus, remember me ⁴⁴  when you come in ⁴⁵  your kingdom.”

Lukas 24:26

24:26 Wasn’t ⁴⁶  it necessary ⁴⁷  for the Christ ⁴⁸  to suffer these things and enter into his glory?”

Lukas 24:28

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ⁴⁹ 

[1:4]  ¹ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

[1:4]  ² tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

[2:3]  ³ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ⁴ tn Or “hometown” (so CEV).

[5:11]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ⁶ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[6:24]  ⁷ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ⁸ sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ⁹ tn Grk “your consolation.”

[7:5]  ¹⁰ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹¹ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ¹² sn See the note on synagogues in 4:15.

[8:26]  ¹³ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ¹⁴ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

[8:26]  sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

[8:26]  ¹⁵ sn That is, across the Sea of Galilee from Galilee.

[8:31]  ¹⁶ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ¹⁷ tn Or “command.”

[8:31]  ¹⁸ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

[9:2]  ¹⁹ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ²⁰ tn Or “to preach.”

[9:2]  ²¹ 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.

[9:2]  ²² sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[12:25]  ²³ tn Or “by being anxious.”

[12:25]  ²⁴ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[12:31]  ²⁵ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ²⁶ tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31]  ²⁷ sn His (that is, God’s) kingdom 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.

[12:49]  ²⁸ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ²⁹ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[13:20]  ³⁰ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ³¹ 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.

[15:3]  ³² tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ³⁴ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ³⁵ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[19:41]  ³⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ³⁷ tn Grk “he.”

[19:41]  ³⁸ 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.

[20:23]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ⁴⁰ tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).

[21:29]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ⁴² tn Grk “all the trees.”

[23:42]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ⁴⁴ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ⁴⁵ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[24:26]  ⁴⁶ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ⁴⁷ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ⁴⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[24:28]  ⁴⁹ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.