Lukas 1:1

Explanatory Preface

1:1 Now ¹  many have undertaken to compile an account ²  of the things ³  that have been fulfilled ⁴  among us,

Lukas 1:27

1:27 to a virgin engaged ⁵  to a man whose name was Joseph, a descendant of David, ⁶  and the virgin’s name was Mary.

Lukas 6:40

6:40 A disciple ⁷  is not greater than ⁸  his teacher, but everyone when fully trained will be like his teacher.

Lukas 7:26

7:26 What did you go out to see? A prophet? Yes, I tell you, and more ⁹  than a prophet.

Lukas 7:45

7:45 You gave me no kiss of greeting, ¹⁰  but from the time I entered she has not stopped kissing my feet.

Lukas 8:21

8:21 But he replied ¹¹  to them, “My mother and my brothers are those ¹²  who hear the word of God and do it.” ¹³ 

Lukas 9:31

9:31 They appeared in glorious splendor and spoke about his departure ¹⁴  that he was about to carry out ¹⁵  at Jerusalem. ¹⁶ 

Lukas 10:9

10:9 Heal ¹⁷  the sick in that town ¹⁸  and say to them, ‘The kingdom of God ¹⁹  has come upon ²⁰  you!’

Lukas 11:15-16

11:15 But some of them said, “By the power of Beelzebul, ²¹  the ruler ²²  of demons, he casts out demons.” 11:16 Others, to test ²³  him, ²⁴  began asking for ²⁵  a sign ²⁶  from heaven.

Lukas 11:23

11:23 Whoever is not with me is against me, ²⁷  and whoever does not gather with me scatters. ²⁸ 

Lukas 13:26

13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ²⁹ 

Lukas 14:11

14:11 For everyone who exalts himself will be humbled, but ³⁰  the one who humbles ³¹  himself will be exalted.”

Lukas 14:27

14:27 Whoever does not carry his own cross ³²  and follow ³³  me cannot be my disciple.

Lukas 14:33-34

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ³⁴ 

14:34 “Salt ³⁵  is good, but if salt loses its flavor, ³⁶  how can its flavor be restored?

Lukas 17:33

17:33 Whoever tries to keep ³⁷  his life will lose it, but whoever loses his life ³⁸  will preserve it.

Lukas 18:2

18:2 He said, ³⁹  “In a certain city ⁴⁰  there was a judge ⁴¹  who neither feared God nor respected people. ⁴² 

Lukas 18:30

18:30 who will not receive many times more ⁴³  in this age ⁴⁴  – and in the age to come, eternal life.” ⁴⁵ 

Lukas 19:43

19:43 For the days will come upon you when your enemies will build ⁴⁶  an embankment ⁴⁷  against you and surround you and close in on you from every side.

Lukas 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? ⁴⁸  For all seven had married her.” ⁴⁹ 

Lukas 20:35

20:35 But those who are regarded as worthy to share in ⁵⁰  that age and in the resurrection from the dead neither marry nor are given in marriage. ⁵¹ 

Lukas 20:38

20:38 Now he is not God of the dead, but of the living, ⁵²  for all live before him.” ⁵³ 

Lukas 21:32

21:32 I tell you the truth, ⁵⁴  this generation ⁵⁵  will not pass away until all these things take place.

[1:1]  ¹ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ² tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ³ tn Or “events.”

[1:1]  ⁴ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[1:27]  ⁵ tn Or “promised in marriage.”

[1:27]  ⁶ tn Grk “Joseph, of the house of David.”

[1:27]  sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.

[6:40]  ⁷ tn Or “student.”

[6:40]  ⁸ tn Or “significantly different.” The idea, as the next phrase shows, is that teachers build followers who go the same direction they do.

[7:26]  ⁹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[7:45]  ¹⁰ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[8:21]  ¹¹ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ¹² tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ¹³ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[9:31]  ¹⁴ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ¹⁵ tn Or “accomplish,” “bring to completion.”

[9:31]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:9]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ¹⁸ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ¹⁹ 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.

[10:9]  ²⁰ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[11:15]  ²¹ tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ²² tn Or “prince.”

[11:16]  ²³ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ²⁴ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ²⁵ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ²⁶ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:23]  ²⁷ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ²⁸ sn For the image of scattering, see Pss. Sol. 17:18.

[13:26]  ²⁹ sn This term refers to wide streets, and thus suggests the major streets of a city.

[14:11]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ³¹ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[14:27]  ³² sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ³³ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[14:33]  ³⁴ 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.

[14:34]  ³⁵ tn Grk “Now salt…”; here οὖν has not been translated.

[14:34]  sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.

[14:34]  ³⁶ sn The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.

[17:33]  ³⁷ tn Or “tries to preserve”; Grk “seeks to gain.”

[17:33]  sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).

[17:33]  ³⁸ sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

[18:2]  ³⁹ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ⁴⁰ tn Or “town.”

[18:2]  ⁴¹ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ⁴² tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:30]  ⁴³ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ⁴⁴ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ⁴⁵ sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[19:43]  ⁴⁶ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁴⁷ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[20:33]  ⁴⁸ sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

[20:33]  ⁴⁹ tn Grk “For the seven had her as wife.”

[20:35]  ⁵⁰ tn Grk “to attain to.”

[20:35]  ⁵¹ sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.

[20:38]  ⁵² sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[20:38]  ⁵³ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[21:32]  ⁵⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ⁵⁵ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.