Lukas 1:9

1:9 he was chosen by lot, according to the custom of the priesthood, ¹  to enter ²  the holy place ³  of the Lord and burn incense.

Lukas 1:24

1:24 After some time ⁴  his wife Elizabeth became pregnant, ⁵  and for five months she kept herself in seclusion. ⁶  She said, ⁷ 

Lukas 1:28

1:28 The ⁸  angel ⁹  came ¹⁰  to her and said, “Greetings, favored one, ¹¹  the Lord is with you!” ¹² 

Lukas 1:41

1:41 When ¹³  Elizabeth heard Mary’s greeting, the baby leaped ¹⁴  in her ¹⁵  womb, and Elizabeth was filled with the Holy Spirit. ¹⁶ 

Lukas 1:63

1:63 He ¹⁷  asked for a writing tablet ¹⁸  and wrote, ¹⁹  “His name is John.” And they were all amazed. ²⁰ 

Lukas 3:15

3:15 While the people were filled with anticipation ²¹  and they all wondered ²²  whether perhaps John ²³  could be the Christ, ²⁴ 

Lukas 4:3

4:3 The devil said to him, “If ²⁵  you are the Son of God, command this stone to become bread.” ²⁶ 

Lukas 5:1

The Call of the Disciples

5:1 Now ²⁷  Jesus was standing by the Lake of Gennesaret, ²⁸  and the crowd was pressing around him ²⁹  to hear the word of God.

Lukas 5:32

5:32 I have not come ³⁰  to call the righteous, but sinners to repentance.” ³¹ 

Lukas 7:31

7:31 “To what then should I compare the people ³²  of this generation, and what are they like?

Lukas 7:40

7:40 So ³³  Jesus answered him, ³⁴  “Simon, I have something to say to you.” He replied, ³⁵  “Say it, Teacher.”

Lukas 9:6

9:6 Then ³⁶  they departed and went throughout ³⁷  the villages, proclaiming the good news ³⁸  and healing people everywhere.

Lukas 9:30

9:30 Then ³⁹  two men, Moses and Elijah, ⁴⁰  began talking with him. ⁴¹ 

Lukas 9:61-62

9:61 Yet ⁴²  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ⁴³  9:62 Jesus ⁴⁴  said to him, “No one who puts his ⁴⁵  hand to the plow and looks back ⁴⁶  is fit for the kingdom of God.” ⁴⁷ 

Lukas 11:6

11:6 because a friend of mine has stopped here while on a journey, ⁴⁸  and I have nothing to set before ⁴⁹  him.’

Lukas 11:38

11:38 The ⁵⁰  Pharisee was astonished when he saw that Jesus ⁵¹  did not first wash his hands ⁵²  before the meal.

Lukas 12:25

12:25 And which of you by worrying ⁵³  can add an hour to his life? ⁵⁴ 

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ⁵⁵  to give you the kingdom.

Lukas 13:3

13:3 No, I tell you! But unless you repent, ⁵⁶  you will all perish as well! ⁵⁷ 

Lukas 13:5

13:5 No, I tell you! But unless you repent ⁵⁸  you will all perish as well!” ⁵⁹ 

Lukas 15:2

15:2 But ⁶⁰  the Pharisees ⁶¹  and the experts in the law ⁶²  were complaining, ⁶³  “This man welcomes ⁶⁴  sinners and eats with them.”

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ⁶⁵  (who loved money) heard all this and ridiculed ⁶⁶  him.

Lukas 16:19

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ⁶⁷  and fine linen and who feasted sumptuously ⁶⁸  every day.

Lukas 18:19

18:19 Jesus ⁶⁹  said to him, “Why do you call me good? ⁷⁰  No one is good except God alone.

Lukas 19:36

19:36 As ⁷¹  he rode along, they ⁷²  spread their cloaks on the road.

Lukas 21:15

21:15 For I will give you the words ⁷³  along with the wisdom ⁷⁴  that none of your adversaries will be able to withstand or contradict.

Lukas 22:6

22:6 So ⁷⁵  Judas ⁷⁶  agreed and began looking for an opportunity to betray Jesus ⁷⁷  when no crowd was present. ⁷⁸ 

Lukas 24:50

Jesus’ Departure

24:50 Then ⁷⁹  Jesus ⁸⁰  led them out as far as Bethany, ⁸¹  and lifting up his hands, he blessed them.

[1:9]  ¹ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ² tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ³ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:24]  ⁴ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ⁵ tn Or “Elizabeth conceived.”

[1:24]  ⁶ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ⁷ tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ⁸ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ⁹ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ¹⁰ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ¹¹ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ¹² tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[1:41]  ¹³ 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]  ¹⁴ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ¹⁵ tn The antecedent of “her” is Elizabeth.

[1:41]  ¹⁶ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:63]  ¹⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ¹⁸ sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ¹⁹ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ²⁰ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[3:15]  ²¹ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ²² tn Grk “pondered in their hearts.”

[3:15]  ²³ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[4:3]  ²⁵ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ²⁶ tn Grk “say to this stone that it should become bread.”

[5:1]  ²⁷ 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.

[5:1]  ²⁸ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ²⁹ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:32]  ³⁰ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ³¹ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[7:31]  ³² tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[7:40]  ³³ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ³⁴ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

[7:40]  ³⁵ tn Grk “he said.”

[9:6]  ³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ³⁷ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

[9:6]  ³⁸ tn Or “preaching the gospel.”

[9:6]  sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.

[9:30]  ³⁹ tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:30]  ⁴⁰ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ⁴¹ tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[9:61]  ⁴² tn Grk “And another also said.”

[9:61]  ⁴³ tn Grk “to those in my house.”

[9:62]  ⁴⁴ tn Here δέ (de) has not been translated.

[9:62]  ⁴⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ⁴⁶ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ⁴⁷ 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.

[11:6]  ⁴⁸ tn Grk “has come to me from the road.”

[11:6]  ⁴⁹ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[11:38]  ⁵⁰ tn Here δέ (de) has not been translated.

[11:38]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:38]  ⁵² tn The words “his hands” are not in the Greek text, but have been supplied for clarity.

[11:38]  sn Washing before meals was a cultural practice that was described in the OT, but not prescribed there (Gen 18:4; Judg 19:21). It was apparently related to concern about contracting ceremonial uncleanness (Lev 11:31-38; t. Demai 2.11-12).

[12:25]  ⁵³ tn Or “by being anxious.”

[12:25]  ⁵⁴ 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.

[12:32]  ⁵⁵ tn Or perhaps, “your Father chooses.”

[13:3]  ⁵⁶ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ⁵⁷ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:5]  ⁵⁸ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ⁵⁹ tn Grk “similarly.”

[15:2]  ⁶⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ⁶¹ sn See the note on Pharisees in 5:17.

[15:2]  ⁶² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ⁶³ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ⁶⁴ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[16:14]  ⁶⁵ sn See the note on Pharisees in 5:17.

[16:14]  ⁶⁶ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[16:19]  ⁶⁷ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ⁶⁸ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[18:19]  ⁶⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁷⁰ 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.

[19:36]  ⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ⁷² tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[21:15]  ⁷³ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ⁷⁴ tn Grk “and wisdom.”

[22:6]  ⁷⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

[22:6]  ⁷⁶ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ⁷⁷ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ⁷⁸ tn Grk “apart from the crowd.”

[22:6]  sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

[24:50]  ⁷⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ⁸¹ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.