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 1:8

1:8 Now ⁴  while Zechariah ⁵  was serving as priest before God when his division was on duty, ⁶ 

Lukas 1:30

1:30 So ⁷  the angel said to her, “Do not be afraid, ⁸  Mary, for you have found favor ⁹  with God!

Lukas 1:64

1:64 Immediately ¹⁰  Zechariah’s ¹¹  mouth was opened and his tongue ¹²  released, ¹³  and he spoke, blessing God.

Lukas 1:68

1:68 “Blessed ¹⁴  be the Lord God of Israel,

because he has come to help ¹⁵  and has redeemed ¹⁶  his people.

Lukas 2:13

2:13 Suddenly ¹⁷  a vast, heavenly army ¹⁸  appeared with the angel, praising God and saying,

Lukas 2:28

2:28 Simeon ¹⁹  took him in his arms and blessed God, saying, ²⁰ 

Lukas 2:40

2:40 And the child grew and became strong, ²¹  filled with wisdom, ²²  and the favor ²³  of God ²⁴  was upon him.

Lukas 3:2

3:2 during the high priesthood ²⁵  of Annas and Caiaphas, the word ²⁶  of God came to John the son of Zechariah in the wilderness. ²⁷ 

Lukas 4:12

4:12 Jesus ²⁸  answered him, ²⁹  “It is said, ‘You are not to put the Lord your God to the test.’” ³⁰ 

Lukas 7:29-30

7:29 (Now ³¹  all the people who heard this, even the tax collectors, ³²  acknowledged ³³  God’s justice, because they had been baptized ³⁴  with John’s baptism. 7:30 However, the Pharisees ³⁵  and the experts in religious law ³⁶  rejected God’s purpose ³⁷  for themselves, because they had not been baptized ³⁸  by John. ³⁹ ) ⁴⁰ 

Lukas 10:9

10:9 Heal ⁴¹  the sick in that town ⁴²  and say to them, ‘The kingdom of God ⁴³  has come upon ⁴⁴  you!’

Lukas 11:28

11:28 But he replied, ⁴⁵  “Blessed rather are those who hear the word of God and obey ⁴⁶  it!”

Lukas 12:6

12:6 Aren’t five sparrows sold for two pennies? ⁴⁷  Yet not one of them is forgotten before God.

Lukas 13:18

On the Kingdom of God

13:18 Thus Jesus ⁴⁸  asked, ⁴⁹  “What is the kingdom of God ⁵⁰  like? ⁵¹  To ⁵²  what should I compare it?

Lukas 13:29

13:29 Then ⁵³  people ⁵⁴  will come from east and west, and from north and south, and take their places at the banquet table ⁵⁵  in the kingdom of God. ⁵⁶ 

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁵⁷  over one sinner who repents.”

Lukas 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ⁵⁸  God with a loud voice.

Lukas 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ⁵⁹  in your midst.” ⁶⁰ 

Lukas 18:2

18:2 He said, ⁶¹  “In a certain city ⁶²  there was a judge ⁶³  who neither feared God nor respected people. ⁶⁴ 

Lukas 18:19

18:19 Jesus ⁶⁵  said to him, “Why do you call me good? ⁶⁶  No one is good except God alone.

Lukas 18:25

18:25 In fact, it is easier for a camel to go through the eye of a needle ⁶⁷  than for a rich person to enter the kingdom of God.”

Lukas 20:36

20:36 In fact, they can no longer die, because they are equal to angels ⁶⁸  and are sons of God, since they are ⁶⁹  sons ⁷⁰  of the resurrection.

Lukas 21:31

21:31 So also you, when you see these things happening, know ⁷¹  that the kingdom of God ⁷²  is near.

Lukas 22:16

22:16 For I tell you, I will not eat it again ⁷³  until it is fulfilled ⁷⁴  in the kingdom of God.” ⁷⁵ 

Lukas 22:69

22:69 But from now on ⁷⁶  the Son of Man will be seated at the right hand ⁷⁷  of the power ⁷⁸  of God.”

[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).

[1:8]  ⁴ 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.

[1:8]  ⁵ tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.

[1:8]  ⁶ tn Grk “serving as priest in the order of his division before God.”

[1:8]  sn Zechariah’s division would be on duty twice a year for a week at a time.

[1:30]  ⁷ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ⁸ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ⁹ tn Or “grace.”

[1:30]  sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

[1:64]  ¹⁰ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:64]  ¹¹ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

[1:64]  ¹² sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

[1:64]  ¹³ tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

[1:68]  ¹⁴ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ¹⁵ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ¹⁶ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:68]  sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

[2:13]  ¹⁷ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ¹⁸ tn Grk “a multitude of the armies of heaven.”

[2:28]  ¹⁹ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ²⁰ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[2:40]  ²¹ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ²² sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ²³ tn Or “grace.”

[2:40]  ²⁴ sn On the phrase the favor of God see Luke 1:66.

[3:2]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “desert.”

[4:12]  ²⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ²⁹ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ³⁰ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[7:29]  ³¹ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ³² sn See the note on tax collectors in 3:12.

[7:29]  ³³ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ³⁴ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[7:30]  ³⁵ sn See the note on Pharisees in 5:17.

[7:30]  ³⁶ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ³⁷ tn Or “plan.”

[7:30]  ³⁸ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ³⁹ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁴⁰ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[10:9]  ⁴¹ 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]  ⁴² tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ⁴³ 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]  ⁴⁴ 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.

[11:28]  ⁴⁵ tn Grk “said.”

[11:28]  ⁴⁶ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[12:6]  ⁴⁷ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[13:18]  ⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ⁴⁹ tn Grk “said,” but what follows is a question.

[13:18]  ⁵⁰ 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.

[13:18]  ⁵¹ sn What is the kingdom of God like? Unlike Mark 4 or Matt 13, where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.

[13:18]  ⁵² tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:29]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ⁵⁴ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ⁵⁵ 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]  ⁵⁶ 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.

[15:10]  ⁵⁷ 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.

[17:15]  ⁵⁸ tn Grk “glorifying God.”

[17:21]  ⁵⁹ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ⁶⁰ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[18:2]  ⁶¹ 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]  ⁶² tn Or “town.”

[18:2]  ⁶³ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ⁶⁴ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:19]  ⁶⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁶⁶ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[18:25]  ⁶⁷ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[20:36]  ⁶⁸ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ⁶⁹ tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ⁷⁰ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

[21:31]  ⁷¹ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ⁷² sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[22:16]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:69]  ⁷⁶ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ⁷⁷ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ⁷⁸ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.