Lukas 1:5

Birth Announcement of John the Baptist

1:5 During the reign ¹  of Herod ²  king of Judea, there lived a priest named Zechariah who belonged to ³  the priestly division of Abijah, ⁴  and he had a wife named Elizabeth, ⁵  who was a descendant of Aaron. ⁶ 

Lukas 1:18

1:18 Zechariah ⁷  said to the angel, “How can I be sure of this? ⁸  For I am an old man, and my wife is old as well.” ⁹ 

Lukas 1:36

1:36 “And look, ¹⁰  your relative ¹¹  Elizabeth has also become pregnant with ¹²  a son in her old age – although she was called barren, she is now in her sixth month! ¹³ 

Lukas 1:38

1:38 So ¹⁴  Mary said, “Yes, ¹⁵  I am a servant ¹⁶  of the Lord; let this happen to me ¹⁷  according to your word.” ¹⁸  Then ¹⁹  the angel departed from her.

Lukas 1:41

1:41 When ²⁰  Elizabeth heard Mary’s greeting, the baby leaped ²¹  in her ²²  womb, and Elizabeth was filled with the Holy Spirit. ²³ 

Lukas 1:56

1:56 So ²⁴  Mary stayed with Elizabeth ²⁵  about three months ²⁶  and then returned to her home.

Lukas 1:58

1:58 Her ²⁷  neighbors and relatives heard that the Lord had shown ²⁸  great mercy to her, and they rejoiced ²⁹  with her.

Lukas 2:7

2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ³⁰  and laid him in a manger, ³¹  because there was no place for them in the inn. ³² 

Lukas 2:19

2:19 But Mary treasured up all these words, pondering in her heart what they might mean. ³³ 

Lukas 2:35-36

2:35 Indeed, as a result of him the thoughts ³⁴  of many hearts will be revealed ³⁵  – and a sword ³⁶  will pierce your own soul as well!” ³⁷ 

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, ³⁸  having been married to her husband for seven years until his death.

Lukas 2:51

2:51 Then ³⁹  he went down with them and came to Nazareth, ⁴⁰  and was obedient ⁴¹  to them. But ⁴²  his mother kept all these things ⁴³  in her heart. ⁴⁴ 

Lukas 4:38-39

4:38 After Jesus left ⁴⁵  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ⁴⁶  to help her. ⁴⁷  4:39 So ⁴⁸  he stood over her, commanded ⁴⁹  the fever, and it left her. Immediately ⁵⁰  she got up and began to serve ⁵¹  them.

Lukas 7:35

7:35 But wisdom is vindicated ⁵²  by all her children.” ⁵³ 

Lukas 7:38

7:38 As ⁵⁴  she stood ⁵⁵  behind him at his feet, weeping, she began to wet his feet with her tears. She ⁵⁶  wiped them with her hair, ⁵⁷  kissed ⁵⁸  them, ⁵⁹  and anointed ⁶⁰  them with the perfumed oil.

Lukas 7:44

7:44 Then, ⁶¹  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ⁶²  but she has wet my feet with her tears and wiped them with her hair.

Lukas 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ⁶³  but the one who is forgiven little loves little.”

Lukas 8:44

8:44 She ⁶⁴  came up behind Jesus ⁶⁵  and touched the edge ⁶⁶  of his cloak, ⁶⁷  and at once the bleeding ⁶⁸  stopped.

Lukas 8:54-56

8:54 But Jesus ⁶⁹  gently took her by the hand and said, ⁷⁰  “Child, get up.” 8:55 Her ⁷¹  spirit returned, ⁷²  and she got up immediately. Then ⁷³  he told them to give her something to eat. 8:56 Her ⁷⁴  parents were astonished, but he ordered them to tell no one ⁷⁵  what had happened.

Lukas 10:10

10:10 But whenever ⁷⁶  you enter a town ⁷⁷  and the people ⁷⁸  do not welcome ⁷⁹  you, go into its streets ⁸⁰  and say,

Lukas 10:42

10:42 but one thing ⁸¹  is needed. Mary has chosen the best ⁸²  part; it will not be taken away from her.”

Lukas 12:53

12:53 They will be divided, ⁸³  father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ⁸⁴  But she, out of her poverty, put in everything she had to live on.” ⁸⁵ 

Lukas 21:20-21

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ⁸⁶  surrounded ⁸⁷  by armies, then know that its ⁸⁸  desolation ⁸⁹  has come near. 21:21 Then those who are in Judea must flee ⁹⁰  to the mountains. Those ⁹¹  who are inside the city must depart. Those ⁹²  who are out in the country must not enter it,

[1:5]  ¹ tn Grk “It happened that in the days.” 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.

[1:5]  ² sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ³ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ⁴ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ⁵ tn Grk “and her name was Elizabeth.”

[1:5]  ⁶ tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[1:18]  ⁷ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁸ tn Grk “How will I know this?”

[1:18]  ⁹ tn Grk “is advanced in days” (an idiom for old age).

[1:36]  ¹⁰ tn Grk “behold.”

[1:36]  ¹¹ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ¹² tn Or “has conceived.”

[1:36]  ¹³ 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.

[1:38]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ¹⁵ tn Grk “behold.”

[1:38]  ¹⁶ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ¹⁷ tn Grk “let this be to me.”

[1:38]  ¹⁸ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:41]  ²⁰ tn Grk “And 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ²¹ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ²² tn The antecedent of “her” is Elizabeth.

[1:41]  ²³ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:56]  ²⁴ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ²⁵ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ²⁶ sn As is typical with Luke the timing is approximate (about three months), not specific.

[1:58]  ²⁷ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ²⁸ tn Grk “had magnified his mercy with her.”

[1:58]  ²⁹ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[2:7]  ³⁰ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

[2:7]  ³¹ tn Or “a feeding trough.”

[2:7]  ³² tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

[2:7]  sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.

[2:19]  ³³ tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

[2:35]  ³⁴ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[2:35]  ³⁵ sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

[2:35]  ³⁶ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

[2:35]  ³⁷ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

[2:36]  ³⁸ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

[2:51]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ⁴⁰ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ⁴¹ tn Or “was submitting.”

[2:51]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ⁴³ tn Or “all these words.”

[2:51]  ⁴⁴ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[4:38]  ⁴⁵ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁴⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁴⁷ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[4:39]  ⁴⁸ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn The imperfect verb has been translated ingressively.

[7:35]  ⁵² tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

[7:35]  ⁵³ tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

[7:38]  ⁵⁴ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ⁵⁵ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ⁵⁶ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ⁵⁷ tn Grk “with the hair of her head.”

[7:38]  ⁵⁸ tn Grk “and kissed,” 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.

[7:38]  ⁵⁹ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ⁶⁰ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[7:44]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ⁶² sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[7:47]  ⁶³ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:47]  sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

[8:44]  ⁶⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ⁶⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ⁶⁶ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ⁶⁷ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ⁶⁸ tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[8:54]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁷⁰ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[8:55]  ⁷¹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ⁷² sn In other words, she came back to life; see Acts 20:10.

[8:55]  ⁷³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:56]  ⁷⁴ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ⁷⁵ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[10:10]  ⁷⁶ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ⁷⁷ tn Or “city.”

[10:10]  ⁷⁸ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ⁷⁹ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ⁸⁰ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:42]  ⁸¹ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ⁸² tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[12:53]  ⁸³ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

[21:4]  ⁸⁴ tn Grk “out of what abounded to them.”

[21:4]  ⁸⁵ tn Or “put in her entire livelihood.”

[21:20]  ⁸⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ⁸⁷ sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

[21:20]  ⁸⁸ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ⁸⁹ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

[21:21]  ⁹⁰ 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]  ⁹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁹² tn Here καί (kai) has not been translated because of differences between Greek and English style.