Lukas 1:10

1:10 Now ¹  the whole crowd ²  of people were praying outside at the hour of the incense offering. ³ 

Lukas 2:9

2:9 An ⁴  angel of the Lord ⁵  appeared to ⁶  them, and the glory of the Lord shone around them, and they were absolutely terrified. ⁷ 

Lukas 2:11

2:11 Today ⁸  your Savior is born in the city ⁹  of David. ¹⁰  He is Christ ¹¹  the Lord.

Lukas 2:16

2:16 So they hurried off and located Mary and Joseph, and found the baby lying in a manger. ¹² 

Lukas 4:24

4:24 And he added, ¹³  “I tell you the truth, ¹⁴  no prophet is acceptable ¹⁵  in his hometown.

Lukas 5:1-2

The Call of the Disciples

5:1 Now ¹⁶  Jesus was standing by the Lake of Gennesaret, ¹⁷  and the crowd was pressing around him ¹⁸  to hear the word of God. 5:2 He ¹⁹  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Lukas 7:17

7:17 This ²⁰  report ²¹  about Jesus ²²  circulated ²³  throughout ²⁴  Judea and all the surrounding country.

Lukas 12:21

12:21 So it is with the one who stores up riches for himself, ²⁵  but is not rich toward God.”

Lukas 13:29

13:29 Then ²⁶  people ²⁷  will come from east and west, and from north and south, and take their places at the banquet table ²⁸  in the kingdom of God. ²⁹ 

Lukas 15:14

15:14 Then ³⁰  after he had spent everything, a severe famine took place in that country, and he began to be in need.

[1:10]  ¹ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ² tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ³ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[2:9]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ⁵ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ⁶ tn Or “stood in front of.”

[2:9]  ⁷ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:9]  sn Terrified. See similar responses in Luke 1:12, 29.

[2:11]  ⁸ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ⁹ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ¹⁰ tn This is another indication of a royal, messianic connection.

[2:11]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[2:16]  ¹² tn Or “a feeding trough.”

[4:24]  ¹³ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ¹⁵ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[5:1]  ¹⁶ tn Grk “Now it happened that.” 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.

[5:1]  ¹⁷ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ¹⁸ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:2]  ¹⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ²⁰ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ²¹ sn See Luke 4:14 for a similar report.

[7:17]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ²³ tn Grk “went out.”

[7:17]  ²⁴ tn Grk “through the whole of.”

[12:21]  ²⁵ 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.

[13:29]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ²⁷ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ²⁸ 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ²⁹ 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.

[15:14]  ³⁰ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.