Lukas 2:4

2:4 So ¹  Joseph also went up from the town of Nazareth ²  in Galilee to Judea, to the city ³  of David called Bethlehem, ⁴  because he was of the house ⁵  and family line ⁶  of David.

Lukas 2:21

2:21 At ⁷  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ⁸  before he was conceived in the womb.

Lukas 2:27

2:27 So ⁹  Simeon, ¹⁰  directed by the Spirit, ¹¹  came into the temple courts, ¹²  and when the parents brought in the child Jesus to do for him what was customary according to the law, ¹³ 

Lukas 3:3

3:3 He ¹⁴  went into all the region around the Jordan River, ¹⁵  preaching a baptism of repentance for the forgiveness of sins. ¹⁶ 

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ¹⁷  the Lord appointed seventy-two ¹⁸  others and sent them on ahead of him two by two into every town ¹⁹  and place where he himself was about to go.

Lukas 12:18

12:18 Then ²⁰  he said, ‘I ²¹  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Lukas 12:45

12:45 But if ²²  that ²³  slave should say to himself, ²⁴  ‘My master is delayed ²⁵  in returning,’ and he begins to beat ²⁶  the other ²⁷  slaves, both men and women, ²⁸  and to eat, drink, and get drunk,

Lukas 13:16

13:16 Then ²⁹  shouldn’t ³⁰  this woman, a daughter of Abraham whom Satan ³¹  bound for eighteen long ³²  years, be released from this imprisonment ³³  on the Sabbath day?”

Lukas 14:23

14:23 So ³⁴  the master said to his ³⁵  slave, ‘Go out to the highways ³⁶  and country roads ³⁷  and urge ³⁸  people ³⁹  to come in, so that my house will be filled. ⁴⁰ 

Lukas 16:8-9

16:8 The ⁴¹  master commended the dishonest ⁴²  manager because he acted shrewdly. ⁴³  For the people ⁴⁴  of this world are more shrewd in dealing with their contemporaries ⁴⁵  than the people ⁴⁶  of light. 16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁴⁷  so that when it runs out you will be welcomed ⁴⁸  into the eternal homes. ⁴⁹ 

Lukas 17:7

17:7 “Would any one of you say ⁵⁰  to your slave ⁵¹  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ⁵² 

Lukas 21:36

21:36 But stay alert at all times, ⁵³  praying that you may have strength to escape all these things that must ⁵⁴  happen, and to stand before the Son of Man.”

Lukas 22:32

22:32 but I have prayed for you, Simon, ⁵⁵  that your faith may not fail. ⁵⁶  When ⁵⁷  you have turned back, ⁵⁸  strengthen ⁵⁹  your brothers.”

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ⁶⁰  deserving death. ⁶¹ 

[2:4]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ² sn On Nazareth see Luke 1:26.

[2:4]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:4]  ³ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ⁴ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ⁵ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ⁶ tn Or “family,” “lineage.”

[2:21]  ⁷ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ⁸ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[2:27]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ¹⁰ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ¹¹ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ¹² tn Grk “the temple.”

[2:27]  sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

[2:27]  ¹³ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[3:3]  ¹⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:3]  ¹⁵ tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ¹⁶ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

[10:1]  ¹⁷ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹⁸ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ¹⁹ tn Or “city.”

[12:18]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ²¹ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[12:45]  ²² tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ²³ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ²⁴ tn Grk “should say in his heart.”

[12:45]  ²⁵ tn Or “is taking a long time.”

[12:45]  ²⁶ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ²⁷ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ²⁸ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[13:16]  ²⁹ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ³⁰ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ³¹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ³² tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ³³ tn Or “bondage”; Grk “bond.”

[14:23]  ³⁴ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ³⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ³⁶ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ³⁷ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ³⁸ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ³⁹ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ⁴⁰ sn So that my house will be filled. God will bless many people.

[16:8]  ⁴¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁴² sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁴³ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁴⁴ tn Grk “sons” (an idiom).

[16:8]  ⁴⁵ tn Grk “with their own generation.”

[16:8]  ⁴⁶ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[16:9]  ⁴⁷ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ⁴⁸ sn The passive refers to the welcome of heaven.

[16:9]  ⁴⁹ tn Grk “eternal tents” (as dwelling places).

[17:7]  ⁵⁰ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ⁵¹ tn See the note on the word “slave” in 7:2.

[17:7]  ⁵² 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. See BDAG 70 s.v. ἀναπίπτω 1.

[21:36]  ⁵³ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁵⁴ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[22:32]  ⁵⁵ sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.

[22:32]  ⁵⁶ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ⁵⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ⁵⁸ tn Or “turned around.”

[22:32]  ⁵⁹ sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.

[23:15]  ⁶⁰ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ⁶¹ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.