Lukas 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ¹  or two young pigeons. ² 

Lukas 4:9

4:9 Then ³  the devil ⁴  brought him to Jerusalem, ⁵  had him stand ⁶  on the highest point of the temple, ⁷  and said to him, “If ⁸  you are the Son of God, throw yourself down from here,

Lukas 4:34-35

4:34 “Ha! Leave us alone, ⁹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹⁰  of God.” 4:35 But ¹¹  Jesus rebuked him: ¹²  “Silence! Come out of him!” ¹³  Then, after the demon threw the man ¹⁴  down in their midst, he came out of him without hurting him. ¹⁵ 

Lukas 4:39

4:39 So ¹⁶  he stood over her, commanded ¹⁷  the fever, and it left her. Immediately ¹⁸  she got up and began to serve ¹⁹  them.

Lukas 9:11

9:11 But when the crowds found out, they followed him. He ²⁰  welcomed them, spoke to them about the kingdom of God, ²¹  and cured those who needed healing. ²² 

Lukas 10:2

10:2 He ²³  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ²⁴  to send out ²⁵  workers into his harvest.

Lukas 10:7

10:7 Stay ²⁶  in that same house, eating and drinking what they give you, ²⁷  for the worker deserves his pay. ²⁸  Do not move around from house to house.

Lukas 10:32

10:32 So too a Levite, when he came up to ²⁹  the place and saw him, ³⁰  passed by on the other side.

Lukas 10:40

10:40 But Martha was distracted ³¹  with all the preparations she had to make, ³²  so ³³  she came up to him and said, “Lord, don’t you care ³⁴  that my sister has left me to do all the work ³⁵  alone? Tell ³⁶  her to help me.”

Lukas 11:1

Instructions on Prayer

11:1 Now ³⁷  Jesus ³⁸  was praying in a certain place. When ³⁹  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ⁴⁰  taught ⁴¹  his disciples.”

Lukas 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ⁴²  a Pharisee ⁴³  invited Jesus ⁴⁴  to have a meal with him, so he went in and took his place at the table. ⁴⁵ 

Lukas 11:49

11:49 For this reason also the wisdom ⁴⁶  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ⁴⁷  Jesus ⁴⁸  told this parable: “A man had a fig tree ⁴⁹  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 16:28

16:28 (for I have five brothers) to warn ⁵⁰  them so that they don’t come ⁵¹  into this place of torment.’

Lukas 17:34

17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ⁵² 

Lukas 19:14

19:14 But his citizens ⁵³  hated ⁵⁴  him and sent a delegation after him, saying, ‘We do not want this man ⁵⁵  to be king ⁵⁶  over us!’

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ⁵⁷  but from the one who does not have, even what he has will be taken away. ⁵⁸ 

Lukas 19:29

19:29 Now ⁵⁹  when he approached Bethphage ⁶⁰  and Bethany, at the place called the Mount of Olives, ⁶¹  he sent two of the disciples,

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ⁶²  and the man named Judas, one of the twelve, was leading them. He walked up ⁶³  to Jesus to kiss him. ⁶⁴ 

Lukas 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ⁶⁵  Then ⁶⁶  they led Jesus ⁶⁷  away to their council ⁶⁸ 

Lukas 23:5

23:5 But they persisted ⁶⁹  in saying, “He incites ⁷⁰  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ⁷¹ 

Lukas 23:48

23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ⁷² 

Lukas 23:50

Jesus’ Burial

23:50 Now ⁷³  there was a man named Joseph who was a member of the council, ⁷⁴  a good and righteous man.

Lukas 24:10

24:10 Now it was Mary Magdalene, ⁷⁵  Joanna, ⁷⁶  Mary the mother of James, and the other women with them who told these things to the apostles.

Lukas 24:47

24:47 and repentance ⁷⁷  for the forgiveness of sins would be proclaimed ⁷⁸  in his name to all nations, ⁷⁹  beginning from Jerusalem. ⁸⁰ 

[2:24]  ¹ 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]  ² sn A quotation from Lev 12:8; 5:11 (LXX).

[4:9]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ⁴ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁶ tn Grk “and stood him.”

[4:9]  ⁷ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ⁸ tn This is another first class condition, as in v. 3.

[4:34]  ⁹ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ¹⁰ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:35]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ¹² tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ¹³ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ¹⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ¹⁵ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[4:39]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn The imperfect verb has been translated ingressively.

[9:11]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ²¹ 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.

[9:11]  ²² sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[10:2]  ²³ tn Here δέ (de) has not been translated.

[10:2]  ²⁴ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ²⁵ tn Grk “to thrust out.”

[10:7]  ²⁶ tn Here δέ (de) has not been translated.

[10:7]  ²⁷ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ²⁸ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:32]  ²⁹ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ³⁰ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[10:40]  ³¹ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ³² tn Grk “with much serving.”

[10:40]  ³³ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ³⁴ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ³⁵ tn Grk “has left me to serve alone.”

[10:40]  ³⁶ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:1]  ³⁷ 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 been translated as “now” to indicate the transition to a new topic.

[11:1]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ³⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ⁴⁰ sn John refers to John the Baptist.

[11:1]  ⁴¹ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[11:37]  ⁴² 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]  ⁴³ sn See the note on Pharisees in 5:17.

[11:37]  ⁴⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ⁴⁵ 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.

[11:49]  ⁴⁶ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[13:6]  ⁴⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ⁴⁸ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ⁴⁹ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[16:28]  ⁵⁰ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ⁵¹ tn Grk “lest they also come.”

[17:34]  ⁵² sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[19:14]  ⁵³ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ⁵⁴ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁵⁵ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁵⁶ tn Or “to rule.”

[19:26]  ⁵⁷ tn Grk “to everyone who has, he will be given more.”

[19:26]  sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

[19:26]  ⁵⁸ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[19:29]  ⁵⁹ 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ⁶⁰ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ⁶¹ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[19:29]  sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[22:47]  ⁶² tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ⁶³ tn Grk “drew near.”

[22:47]  ⁶⁴ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:66]  ⁶⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ⁶⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ⁶⁸ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[23:5]  ⁶⁹ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ⁷⁰ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ⁷¹ tn Grk “beginning from Galilee until here.”

[23:48]  ⁷² sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[23:50]  ⁷³ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[23:50]  ⁷⁴ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[24:10]  ⁷⁵ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ⁷⁶ sn On Joanna see Luke 8:1-3.

[24:47]  ⁷⁷ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁷⁸ tn Or “preached,” “announced.”

[24:47]  ⁷⁹ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁸⁰ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.