Lukas 3:5

3:5 Every valley will be filled, ¹ 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

Lukas 4:26

4:26 Yet ²  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ³ 

Lukas 6:33

6:33 And ⁴  if you do good to those who do good to you, what credit is that to you? Even ⁵  sinners ⁶  do the same.

Lukas 9:32

9:32 Now Peter and those with him were quite sleepy, ⁷  but as they became fully awake, ⁸  they saw his glory and the two men standing with him.

Lukas 12:10

12:10 And everyone who speaks a word against the Son of Man will be forgiven, but the person who blasphemes against the Holy Spirit ⁹  will not be forgiven. ¹⁰ 

Lukas 12:36

12:36 be like people ¹¹  waiting for their master to come back from the wedding celebration, ¹²  so that when he comes and knocks they can immediately open the door for him.

Lukas 13:4

13:4 Or those eighteen who were killed ¹³  when the tower in Siloam fell on them, ¹⁴  do you think they were worse offenders than all the others who live in Jerusalem? ¹⁵ 

Lukas 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ¹⁶  in your midst.” ¹⁷ 

Lukas 19:14

19:14 But his citizens ¹⁸  hated ¹⁹  him and sent a delegation after him, saying, ‘We do not want this man ²⁰  to be king ²¹  over us!’

Lukas 19:46

19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ²²  but you have turned it into a den ²³  of robbers!” ²⁴ 

Lukas 21:11

21:11 There will be great earthquakes, and famines ²⁵  and plagues in various places, and there will be terrifying sights ²⁶  and great signs ²⁷  from heaven.

Lukas 21:21

21:21 Then those who are in Judea must flee ²⁸  to the mountains. Those ²⁹  who are inside the city must depart. Those ³⁰  who are out in the country must not enter it,

Lukas 21:27

21:27 Then ³¹  they will see the Son of Man arriving in a cloud ³²  with power and great glory.

Lukas 22:26

22:26 Not so with you; ³³  instead the one who is greatest among you must become like the youngest, and the leader ³⁴  like the one who serves. ³⁵ 

Lukas 24:9

24:9 and when they returned from the tomb they told all these things to the eleven ³⁶  and to all the rest.

[3:5]  ¹ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

[4:26]  ² tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ³ sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[4:26]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:33]  ⁴ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ⁵ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ⁶ sn See the note on the word sinners in v. 32.

[9:32]  ⁷ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ⁸ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[12:10]  ⁹ sn Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30.

[12:10]  ¹⁰ tn Grk “it will not be forgiven the person who blasphemes against the Holy Spirit.”

[12:36]  ¹¹ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ¹² sn An ancient wedding celebration could last for days (Tob 11:18).

[13:4]  ¹³ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ¹⁴ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:21]  ¹⁶ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ¹⁷ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[19:14]  ¹⁸ 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]  ¹⁹ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ²⁰ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ²¹ tn Or “to rule.”

[19:46]  ²² sn A quotation from Isa 56:7.

[19:46]  ²³ tn Or “a hideout” (see L&N 1.57).

[19:46]  ²⁴ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[21:11]  ²⁵ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ²⁶ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ²⁷ sn See Jer 4:13-22; 14:12; 21:6-7.

[21:21]  ²⁸ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:27]  ³¹ tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ³² sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[22:26]  ³³ tn Grk “But you are not thus.”

[22:26]  ³⁴ tn Or “the ruler.”

[22:26]  ³⁵ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[24:9]  ³⁶ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.