Lukas 1:44

1:44 For the instant ¹  the sound of your greeting reached my ears, ²  the baby in my womb leaped for joy. ³ 

Lukas 1:65

1:65 All ⁴  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about.

Lukas 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ⁵ 

to guide our feet into the way ⁶  of peace.”

Lukas 2:1

The Census and the Birth of Jesus

2:1 Now ⁷  in those days a decree ⁸  went out from Caesar ⁹  Augustus ¹⁰  to register ¹¹  all the empire ¹²  for taxes.

Lukas 2:12

2:12 This ¹³  will be a sign ¹⁴  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ¹⁵ 

Lukas 10:8

10:8 Whenever ¹⁶  you enter a town ¹⁷  and the people ¹⁸  welcome you, eat what is set before you.

Lukas 12:25

12:25 And which of you by worrying ¹⁹  can add an hour to his life? ²⁰ 

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ²¹  over one sinner who repents.”

Lukas 15:15

15:15 So he went and worked for ²²  one of the citizens of that country, who ²³  sent him to his fields to feed pigs. ²⁴ 

Lukas 18:39

18:39 And those who were in front ²⁵  scolded ²⁶  him to get him to be quiet, but he shouted ²⁷  even more, “Son of David, have mercy on me!”

Lukas 19:4

19:4 So ²⁸  he ran on ahead and climbed up into a sycamore tree ²⁹  to see him, because Jesus ³⁰  was going to pass that way.

Lukas 22:16

22:16 For I tell you, I will not eat it again ³¹  until it is fulfilled ³²  in the kingdom of God.” ³³ 

Lukas 22:38

22:38 So ³⁴  they said, “Look, Lord, here are two swords.” ³⁵  Then he told them, “It is enough.” ³⁶ 

Lukas 22:40

22:40 When he came to the place, ³⁷  he said to them, “Pray that you will not fall into temptation.” ³⁸ 

Lukas 24:22

24:22 Furthermore, some women of our group amazed us. ³⁹  They ⁴⁰  were at the tomb early this morning,

[1:44]  ¹ tn Grk “for behold.”

[1:44]  ² tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ³ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

[1:65]  ⁴ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:65]  sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.

[1:79]  ⁵ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ⁶ tn Or “the path.”

[2:1]  ⁷ tn Grk “Now it happened that.” 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.

[2:1]  ⁸ sn This decree was a formal decree from the Roman Senate.

[2:1]  ⁹ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ¹⁰ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ¹¹ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.

[2:1]  ¹² tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:12]  ¹³ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ¹⁴ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ¹⁵ tn Or “a feeding trough,” see Luke 2:7.

[10:8]  ¹⁶ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ¹⁷ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ¹⁸ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[12:25]  ¹⁹ tn Or “by being anxious.”

[12:25]  ²⁰ 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.

[15:10]  ²¹ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[15:15]  ²² tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ²³ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ²⁴ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[18:39]  ²⁵ sn That is, those who were at the front of the procession.

[18:39]  ²⁶ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39]  ²⁷ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

[19:4]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ²⁹ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ³⁰ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[22:16]  ³¹ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ³² sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ³³ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:38]  ³⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

[22:38]  ³⁵ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

[22:38]  ³⁶ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

[22:40]  ³⁷ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ³⁸ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[24:22]  ³⁹ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ⁴⁰ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.