Lukas 3:15

3:15 While the people were filled with anticipation ¹  and they all wondered ²  whether perhaps John ³  could be the Christ, ⁴ 

Lukas 4:31

Ministry in Capernaum

4:31 So ⁵  he went down to Capernaum, ⁶  a town ⁷  in Galilee, and on the Sabbath he began to teach the people. ⁸ 

Lukas 8:40

Restoration and Healing

8:40 Now when Jesus returned, ⁹  the crowd welcomed him, because they were all waiting for him.

Lukas 9:62

9:62 Jesus ¹⁰  said to him, “No one who puts his ¹¹  hand to the plow and looks back ¹²  is fit for the kingdom of God.” ¹³ 

Lukas 12:21

12:21 So it is with the one who stores up riches for himself, ¹⁴  but is not rich toward God.”

Lukas 13:22

The Narrow Door

13:22 Then ¹⁵  Jesus ¹⁶  traveled throughout ¹⁷  towns ¹⁸  and villages, teaching and making his way toward ¹⁹  Jerusalem. ²⁰ 

Lukas 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ²¹ 

Lukas 16:29

16:29 But Abraham said, ²²  ‘They have Moses and the prophets; they must respond to ²³  them.’

Lukas 22:17

22:17 Then ²⁴  he took a cup, ²⁵  and after giving thanks he said, “Take this and divide it among yourselves.

[3:15]  ¹ 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]  ² tn Grk “pondered in their hearts.”

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

[3:15]  ⁴ 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.

[4:31]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ⁶ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:31]  ⁷ tn Or “city.”

[4:31]  ⁸ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[8:40]  ⁹ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[8:40]  sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).

[9:62]  ¹⁰ tn Here δέ (de) has not been translated.

[9:62]  ¹¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ¹² 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]  ¹³ 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.

[12:21]  ¹⁴ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[13:22]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ¹⁷ tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ¹⁸ tn Or “cities.”

[13:22]  ¹⁹ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

[13:22]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:33]  ²¹ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:33]  sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

[16:29]  ²² tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ²³ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[22:17]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ²⁵ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).