Lukas 1:6

1:6 They ¹  were both righteous in the sight of God, following ²  all the commandments and ordinances of the Lord blamelessly. ³ 

Lukas 1:31

1:31 Listen: ⁴  You will become pregnant ⁵  and give birth to ⁶  a son, and you will name him ⁷  Jesus. ⁸ 

Lukas 1:39

Mary and Elizabeth

1:39 In those days ⁹  Mary got up and went hurriedly into the hill country, to a town of Judah, ¹⁰ 

Lukas 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ¹¹ 

to guide our feet into the way ¹²  of peace.”

Lukas 2:1

The Census and the Birth of Jesus

2:1 Now ¹³  in those days a decree ¹⁴  went out from Caesar ¹⁵  Augustus ¹⁶  to register ¹⁷  all the empire ¹⁸  for taxes.

Lukas 2:6

2:6 While ¹⁹  they were there, the time came for her to deliver her child. ²⁰ 

Lukas 2:19

2:19 But Mary treasured up all these words, pondering in her heart what they might mean. ²¹ 

Lukas 2:23-24

2:23 (just as it is written in the law of the Lord, “Every firstborn male ²²  will be set apart to the Lord” ²³ ), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ²⁴  or two young pigeons. ²⁵ 

Lukas 3:2

3:2 during the high priesthood ²⁶  of Annas and Caiaphas, the word ²⁷  of God came to John the son of Zechariah in the wilderness. ²⁸ 

Lukas 3:21

The Baptism of Jesus

3:21 Now when ²⁹  all the people were baptized, Jesus also was baptized. And while he was praying, ³⁰  the heavens ³¹  opened,

Lukas 4:5

4:5 Then ³²  the devil ³³  led him up ³⁴  to a high place ³⁵  and showed him in a flash all the kingdoms of the world.

Lukas 4:21

4:21 Then ³⁶  he began to tell them, “Today ³⁷  this scripture has been fulfilled even as you heard it being read.” ³⁸ 

Lukas 4:24

4:24 And he added, ³⁹  “I tell you the truth, ⁴⁰  no prophet is acceptable ⁴¹  in his hometown.

Lukas 4:31

Ministry in Capernaum

4:31 So ⁴²  he went down to Capernaum, ⁴³  a town ⁴⁴  in Galilee, and on the Sabbath he began to teach the people. ⁴⁵ 

Lukas 4:33

4:33 Now ⁴⁶  in the synagogue ⁴⁷  there was a man who had the spirit of an unclean ⁴⁸  demon, and he cried out with a loud voice,

Lukas 5:35

5:35 But those days are coming, and when the bridegroom is taken from them, ⁴⁹  at that time ⁵⁰  they will fast.”

Lukas 7:17

7:17 This ⁵¹  report ⁵²  about Jesus ⁵³  circulated ⁵⁴  throughout ⁵⁵  Judea and all the surrounding country.

Lukas 7:49

7:49 But ⁵⁶  those who were at the table ⁵⁷  with him began to say among themselves, “Who is this, who even forgives sins?”

Lukas 8:7

8:7 Other seed fell among the thorns, ⁵⁸  and they grew up with it and choked ⁵⁹  it.

Lukas 8:40

Restoration and Healing

8:40 Now when Jesus returned, ⁶⁰  the crowd welcomed him, because they were all waiting for him.

Lukas 8:43

8:43 Now ⁶¹  a woman was there who had been suffering from a hemorrhage ⁶²  for twelve years ⁶³  but could not be healed by anyone.

Lukas 9:57

Challenging Professed Followers

9:57 As ⁶⁴  they were walking ⁶⁵  along the road, someone said to him, “I will follow you wherever you go.” ⁶⁶ 

Lukas 10:9

10:9 Heal ⁶⁷  the sick in that town ⁶⁸  and say to them, ‘The kingdom of God ⁶⁹  has come upon ⁷⁰  you!’

Lukas 10:12

10:12 I tell you, it will be more bearable on that day for Sodom ⁷¹  than for that town! ⁷² 

Lukas 10:31

10:31 Now by chance ⁷³  a priest was going down that road, but ⁷⁴  when he saw the injured man ⁷⁵  he passed by ⁷⁶  on the other side. ⁷⁷ 

Lukas 11:15

11:15 But some of them said, “By the power of Beelzebul, ⁷⁸  the ruler ⁷⁹  of demons, he casts out demons.”

Lukas 11:20-21

11:20 But if I cast out demons by the finger ⁸⁰  of God, then the kingdom of God ⁸¹  has already overtaken ⁸²  you. 11:21 When a strong man, ⁸³  fully armed, guards his own palace, ⁸⁴  his possessions are safe. ⁸⁵ 

Lukas 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ⁸⁶  a Pharisee ⁸⁷  invited Jesus ⁸⁸  to have a meal with him, so he went in and took his place at the table. ⁸⁹ 

Lukas 12:12

12:12 for the Holy Spirit will teach you at that moment ⁹⁰  what you must say.” ⁹¹ 

Lukas 12:17

12:17 so ⁹²  he thought to himself, ⁹³  ‘What should I do, for I have nowhere to store my crops?’ ⁹⁴ 

Lukas 12:51-52

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ⁹⁵  12:52 For from now on ⁹⁶  there will be five in one household divided, three against two and two against three.

Lukas 13:26

13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ⁹⁷ 

Lukas 13:29

13:29 Then ⁹⁸  people ⁹⁹  will come from east and west, and from north and south, and take their places at the banquet table ¹⁰⁰  in the kingdom of God. ¹⁰¹ 

Lukas 14:14

14:14 Then ¹⁰²  you will be blessed, ¹⁰³  because they cannot repay you, for you will be repaid ¹⁰⁴  at the resurrection of the righteous.”

Lukas 16:11-12

16:11 If then you haven’t been trustworthy ¹⁰⁵  in handling worldly wealth, ¹⁰⁶  who will entrust you with the true riches? ¹⁰⁷  16:12 And if you haven’t been trustworthy ¹⁰⁸  with someone else’s property, ¹⁰⁹  who will give you your own ¹¹⁰ ?

Lukas 17:11

The Grateful Leper

17:11 Now on ¹¹¹  the way to Jerusalem, ¹¹²  Jesus ¹¹³  was passing along ¹¹⁴  between Samaria and Galilee.

Lukas 17:28

17:28 Likewise, just as it was ¹¹⁵  in the days of Lot, people ¹¹⁶  were eating, drinking, buying, selling, planting, building;

Lukas 18:2

18:2 He said, ¹¹⁷  “In a certain city ¹¹⁸  there was a judge ¹¹⁹  who neither feared God nor respected people. ¹²⁰ 

Lukas 18:35

Healing a Blind Man

18:35 As ¹²¹  Jesus ¹²²  approached ¹²³  Jericho, ¹²⁴  a blind man was sitting by the road begging.

Lukas 20:8

20:8 Then ¹²⁵  Jesus said to them, “Neither will I tell you ¹²⁶  by whose authority ¹²⁷  I do these things.”

Lukas 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ¹²⁸  For all seven had married her.” ¹²⁹ 

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ¹³⁰  lord,

“Sit at my right hand,

Lukas 21:27

21:27 Then ¹³¹  they will see the Son of Man arriving in a cloud ¹³²  with power and great glory.

Lukas 22:16

22:16 For I tell you, I will not eat it again ¹³³  until it is fulfilled ¹³⁴  in the kingdom of God.” ¹³⁵ 

Lukas 22:49

22:49 When ¹³⁶  those who were around him saw what was about to happen, they said, “Lord, should ¹³⁷  we use our swords?” ¹³⁸ 

Lukas 22:55

22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Lukas 23:4

23:4 Then ¹³⁹  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ¹⁴⁰  against this man.”

Lukas 24:6

24:6 He is not here, but has been raised! ¹⁴¹  Remember how he told you, while he was still in Galilee, ¹⁴² 

Lukas 24:15

24:15 While ¹⁴³  they were talking and debating ¹⁴⁴  these things, ¹⁴⁵  Jesus himself approached and began to accompany them

Lukas 24:27

24:27 Then ¹⁴⁶  beginning with Moses and all the prophets, ¹⁴⁷  he interpreted to them the things written about ¹⁴⁸  himself in all the scriptures.

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ¹⁴⁹  himself stood among them and said to them, “Peace be with you.” ¹⁵⁰ 

Lukas 24:38

24:38 Then ¹⁵¹  he said to them, “Why are you frightened, ¹⁵²  and why do doubts ¹⁵³  arise in your hearts?

Lukas 24:51

24:51 Now ¹⁵⁴  during the blessing ¹⁵⁵  he departed ¹⁵⁶  and was taken up into heaven. ¹⁵⁷ 

[1:6]  ¹ tn Grk “And they.” 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.

[1:6]  ² tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ³ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:31]  ⁴ tn Grk “And behold.”

[1:31]  ⁵ tn Grk “you will conceive in your womb.”

[1:31]  ⁶ tn Or “and bear.”

[1:31]  ⁷ tn Grk “you will call his name.”

[1:31]  ⁸ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:39]  ⁹ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

[1:39]  ¹⁰ sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

[1:79]  ¹¹ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ¹² tn Or “the path.”

[2:1]  ¹³ 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]  ¹⁴ sn This decree was a formal decree from the Roman Senate.

[2:1]  ¹⁵ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:6]  ¹⁹ tn Grk “And it happened that while.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:6]  ²⁰ tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”

[2:19]  ²¹ 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.

[2:23]  ²² tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ²³ sn An allusion to Exod 13:2, 12, 15.

[2:24]  ²⁴ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ²⁵ sn A quotation from Lev 12:8; 5:11 (LXX).

[3:2]  ²⁶ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ²⁷ tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ²⁸ tn Or “desert.”

[3:21]  ²⁹ tn Grk “Now it happened that when.” 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.

[3:21]  ³⁰ tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  ³¹ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

[4:5]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ³³ tn Grk “he.”

[4:5]  ³⁴ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ³⁵ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:21]  ³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ³⁷ sn See the note on today in 2:11.

[4:21]  ³⁸ tn Grk “in your hearing.”

[4:24]  ³⁹ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ⁴⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ⁴¹ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[4:31]  ⁴² tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ⁴³ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:31]  ⁴⁴ tn Or “city.”

[4:31]  ⁴⁵ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[4:33]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ⁴⁷ sn See the note on synagogues in 4:15.

[4:33]  ⁴⁸ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[5:35]  ⁴⁹ sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

[5:35]  ⁵⁰ tn Grk “then in those days.”

[7:17]  ⁵¹ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ⁵² sn See Luke 4:14 for a similar report.

[7:17]  ⁵³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ⁵⁴ tn Grk “went out.”

[7:17]  ⁵⁵ tn Grk “through the whole of.”

[7:49]  ⁵⁶ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ⁵⁷ tn Grk “were reclining at table.”

[8:7]  ⁵⁸ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ⁵⁹ sn That is, crowded out the good plants.

[8:40]  ⁶⁰ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:40]  sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).

[8:43]  ⁶¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ⁶² tn Grk “a flow of blood.”

[8:43]  ⁶³ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[9:57]  ⁶⁴ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ⁶⁵ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ⁶⁶ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[9:57]  sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

[10:9]  ⁶⁷ tn 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.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ⁶⁸ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ⁶⁹ 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.

[10:9]  ⁷⁰ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:12]  ⁷¹ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ⁷² tn Or “city.”

[10:31]  ⁷³ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ⁷⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ⁷⁵ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ⁷⁶ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ⁷⁷ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[11:15]  ⁷⁸ tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ⁷⁹ tn Or “prince.”

[11:20]  ⁸⁰ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ⁸¹ 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.

[11:20]  ⁸² tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:21]  ⁸³ tn The referent of the expression “a strong man” is Satan.

[11:21]  ⁸⁴ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ⁸⁵ tn Grk “his goods are in peace.”

[11:37]  ⁸⁶ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ⁸⁷ sn See the note on Pharisees in 5:17.

[11:37]  ⁸⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ⁸⁹ tn Grk “and reclined 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.

[12:12]  ⁹⁰ tn Grk “in that very hour” (an idiom).

[12:12]  ⁹¹ tn Grk “what it is necessary to say.”

[12:17]  ⁹² tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ⁹³ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ⁹⁴ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[12:51]  ⁹⁵ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[12:52]  ⁹⁶ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[13:26]  ⁹⁷ sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:29]  ⁹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ⁹⁹ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ¹⁰⁰ 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ¹⁰¹ 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.

[14:14]  ¹⁰² tn Here καί (kai) has been translated as “then” to indicate that this follows from the preceding action. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:14]  ¹⁰³ sn You will be blessed. God notes and approves of such generosity.

[14:14]  ¹⁰⁴ sn The passive verb will be repaid looks at God’s commendation.

[16:11]  ¹⁰⁵ tn Or “faithful.”

[16:11]  ¹⁰⁶ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ¹⁰⁷ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:12]  ¹⁰⁸ tn Or “faithful.”

[16:12]  ¹⁰⁹ tn Grk “have not been faithful with what is another’s.”

[16:12]  ¹¹⁰ tn Grk “what is your own.”

[17:11]  ¹¹¹ tn Grk “Now it happened that on.” 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.

[17:11]  ¹¹² sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ¹¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ¹¹⁴ tn Or “was traveling about.”

[17:28]  ¹¹⁵ tn Or “as it happened.”

[17:28]  ¹¹⁶ tn Grk “they.” The plural in Greek is indefinite, referring to people in general.

[18:2]  ¹¹⁷ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ¹¹⁸ tn Or “town.”

[18:2]  ¹¹⁹ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ¹²⁰ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:35]  ¹²¹ tn Grk “Now it happened that as.” 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.

[18:35]  ¹²² tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ¹²³ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ¹²⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[20:8]  ¹²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ¹²⁶ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ¹²⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[20:33]  ¹²⁸ sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

[20:33]  ¹²⁹ tn Grk “For the seven had her as wife.”

[20:42]  ¹³⁰ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[21:27]  ¹³¹ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ¹³² sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[22:16]  ¹³³ 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]  ¹³⁴ 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]  ¹³⁵ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:49]  ¹³⁶ tn Here δέ (de) has not been translated.

[22:49]  ¹³⁷ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ¹³⁸ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[23:4]  ¹³⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ¹⁴⁰ tn Grk “find no cause.”

[23:4]  sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).

[24:6]  ¹⁴¹ 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]  ¹⁴² 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.

[24:15]  ¹⁴³ tn Grk “And it happened that while.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ¹⁴⁴ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ¹⁴⁵ tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:27]  ¹⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹⁴⁷ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ¹⁴⁸ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:36]  ¹⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ¹⁵⁰ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[24:38]  ¹⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ¹⁵² tn Or “disturbed,” “troubled.”

[24:38]  ¹⁵³ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:38]  sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

[24:51]  ¹⁵⁴ tn Grk “And it happened that while.” 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.

[24:51]  ¹⁵⁵ tn Grk “while he blessed them.”

[24:51]  ¹⁵⁶ tn Grk “he departed from them.”

[24:51]  ¹⁵⁷ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

[24:51]  tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

[24:51]  sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.