Lukas 2:1

The Census and the Birth of Jesus

2:1 Now ¹  in those days a decree ²  went out from Caesar ³  Augustus ⁴  to register ⁵  all the empire ⁶  for taxes.

Lukas 2:8

The Shepherds’ Visit

2:8 Now ⁷  there were shepherds ⁸  nearby ⁹  living out in the field, keeping guard ¹⁰  over their flock at night.

Lukas 4:1

The Temptation of Jesus

4:1 Then ¹¹  Jesus, full of the Holy Spirit, returned from the Jordan River ¹²  and was led by the Spirit ¹³  in ¹⁴  the wilderness, ¹⁵ 

Lukas 4:33

4:33 Now ¹⁶  in the synagogue ¹⁷  there was a man who had the spirit of an unclean ¹⁸  demon, and he cried out with a loud voice,

Lukas 9:37

Healing a Boy with an Unclean Spirit

9:37 Now on ¹⁹  the next day, when they had come down from the mountain, a large crowd met him.

Lukas 9:51

Rejection in Samaria

9:51 Now when ²⁰  the days drew near ²¹  for him to be taken up, ²²  Jesus ²³  set out resolutely ²⁴  to go to Jerusalem. ²⁵ 

Lukas 12:49

Not Peace, but Division

12:49 “I have come ²⁶  to bring ²⁷  fire on the earth – and how I wish it were already kindled!

Lukas 13:18

On the Kingdom of God

13:18 Thus Jesus ²⁸  asked, ²⁹  “What is the kingdom of God ³⁰  like? ³¹  To ³²  what should I compare it?

Lukas 14:3

14:3 So ³³  Jesus asked ³⁴  the experts in religious law ³⁵  and the Pharisees, “Is it lawful to heal on the Sabbath ³⁶  or not?”

Lukas 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ³⁷  also told this parable to some who were confident that they were righteous and looked down ³⁸  on everyone else.

Lukas 20:41

The Messiah: David’s Son and Lord

20:41 But ³⁹  he said to them, “How is it that they say that the Christ ⁴⁰  is David’s son? ⁴¹ 

Lukas 21:29

The Parable of the Fig Tree

21:29 Then ⁴²  he told them a parable: “Look at the fig tree and all the other trees. ⁴³ 

Lukas 22:31

22:31 “Simon, ⁴⁴  Simon, pay attention! ⁴⁵  Satan has demanded to have you all, ⁴⁶  to sift you like wheat, ⁴⁷ 

Lukas 23:12

23:12 That very day Herod and Pilate became friends with each other, ⁴⁸  for prior to this they had been enemies. ⁴⁹ 

Lukas 23:44

23:44 It was now ⁵⁰  about noon, ⁵¹  and darkness came over the whole land until three in the afternoon, ⁵² 

Lukas 24:4

24:4 While ⁵³  they were perplexed ⁵⁴  about this, suddenly ⁵⁵  two men stood beside them in dazzling ⁵⁶  attire.

Lukas 24:51

24:51 Now ⁵⁷  during the blessing ⁵⁸  he departed ⁵⁹  and was taken up into heaven. ⁶⁰ 

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

[2:1]  ³ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:8]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ⁸ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ⁹ tn Grk “in that region.”

[2:8]  ¹⁰ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[4:1]  ¹¹ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ¹² tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ¹³ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ¹⁴ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ¹⁵ tn Or “desert.”

[4:33]  ¹⁶ 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]  ¹⁷ sn See the note on synagogues in 4:15.

[4:33]  ¹⁸ 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.”

[9:37]  ¹⁹ 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.

[9:51]  ²⁰ tn Grk “And 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.

[9:51]  ²¹ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ²² sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ²⁴ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:49]  ²⁶ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ²⁷ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[13:18]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ²⁹ tn Grk “said,” but what follows is a question.

[13:18]  ³⁰ 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]  ³¹ 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]  ³² tn Grk “And to.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:3]  ³³ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ³⁴ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ³⁵ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ³⁶ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[18:9]  ³⁷ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ³⁸ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[20:41]  ³⁹ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ⁴⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  sn See the note on Christ in 2:11.

[20:41]  ⁴¹ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[21:29]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ⁴³ tn Grk “all the trees.”

[22:31]  ⁴⁴ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ⁴⁵ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ⁴⁶ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ⁴⁷ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[23:12]  ⁴⁸ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ⁴⁹ tn Grk “at enmity with each other.”

[23:44]  ⁵⁰ tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[23:44]  ⁵¹ tn Grk “the sixth hour.”

[23:44]  ⁵² tn Grk “until the ninth hour.”

[24:4]  ⁵³ 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.

[24:4]  ⁵⁴ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ⁵⁵ tn Grk “behold.”

[24:4]  ⁵⁶ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[24:51]  ⁵⁷ 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]  ⁵⁸ tn Grk “while he blessed them.”

[24:51]  ⁵⁹ tn Grk “he departed from them.”

[24:51]  ⁶⁰ 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.