Lukas 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹  and your wife Elizabeth will bear you a son; you ²  will name him John. ³ 

Lukas 1:18

1:18 Zechariah ⁴  said to the angel, “How can I be sure of this? ⁵  For I am an old man, and my wife is old as well.” ⁶ 

Lukas 2:48

2:48 When ⁷  his parents ⁸  saw him, they were overwhelmed. His ⁹  mother said to him, “Child, ¹⁰  why have you treated ¹¹  us like this? Look, your father and I have been looking for you anxiously.” ¹² 

Lukas 3:7

3:7 So John ¹³  said to the crowds ¹⁴  that came out to be baptized by him, “You offspring of vipers! ¹⁵  Who warned you to flee ¹⁶  from the coming wrath?

Lukas 4:36

4:36 They ¹⁷  were all amazed and began to say ¹⁸  to one another, “What’s happening here? ¹⁹  For with authority and power ²⁰  he commands the unclean spirits, and they come out!”

Lukas 5:7

5:7 So ²¹  they motioned ²²  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ²³ 

Lukas 5:18

5:18 Just then ²⁴  some men showed up, carrying a paralyzed man ²⁵  on a stretcher. ²⁶  They ²⁷  were trying to bring him in and place him before Jesus. ²⁸ 

Lukas 5:30

5:30 But ²⁹  the Pharisees ³⁰  and their experts in the law ³¹  complained ³²  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ³³ 

Lukas 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ³⁴  who will prepare your way before you.’ ³⁵ 

Lukas 8:17

8:17 For nothing is hidden ³⁶  that will not be revealed, ³⁷  and nothing concealed that will not be made known and brought to light.

Lukas 9:14

9:14 (Now about five thousand men ³⁸  were there.) ³⁹  Then ⁴⁰  he said to his disciples, “Have ⁴¹  them sit down in groups of about fifty each.”

Lukas 10:24

10:24 For I tell you that many prophets and kings longed to see ⁴²  what you see but did not see it, and to hear what you hear but did not hear it.”

Lukas 11:10

11:10 For everyone who asks ⁴³  receives, and the one who seeks finds, and to the one who knocks, the door ⁴⁴  will be opened.

Lukas 11:18

11:18 So ⁴⁵  if ⁴⁶  Satan too is divided against himself, how will his kingdom stand? I ask you this because ⁴⁷  you claim that I cast out demons by Beelzebul.

Lukas 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ⁴⁸  the outside of the cup and the plate, but inside you are full of greed and wickedness. ⁴⁹ 

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ⁵⁰  in the synagogues ⁵¹  and elaborate greetings ⁵²  in the marketplaces!

Lukas 11:46

11:46 But Jesus ⁵³  replied, ⁵⁴  “Woe to you experts in religious law as well! ⁵⁵  You load people ⁵⁶  down with burdens difficult to bear, yet you yourselves refuse to touch ⁵⁷  the burdens with even one of your fingers!

Lukas 12:5

12:5 But I will warn ⁵⁸  you whom you should fear: Fear the one who, after the killing, ⁵⁹  has authority to throw you ⁶⁰  into hell. ⁶¹  Yes, I tell you, fear him!

Lukas 12:47

12:47 That ⁶²  servant who knew his master’s will but did not get ready or do what his master asked ⁶³  will receive a severe beating.

Lukas 12:52

12:52 For from now on ⁶⁴  there will be five in one household divided, three against two and two against three.

Lukas 13:31

Going to Jerusalem

13:31 At that time, ⁶⁵  some Pharisees ⁶⁶  came up and said to Jesus, ⁶⁷  “Get away from here, ⁶⁸  because Herod ⁶⁹  wants to kill you.”

Lukas 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ⁷⁰  first and compute the cost ⁷¹  to see if he has enough money to complete it?

Lukas 17:24

17:24 For just like the lightning flashes ⁷²  and lights up the sky from one side to the other, so will the Son of Man be in his day. ⁷³ 

Lukas 21:24

21:24 They ⁷⁴  will fall by the edge ⁷⁵  of the sword and be led away as captives ⁷⁶  among all nations. Jerusalem ⁷⁷  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁷⁸ 

Lukas 22:27

22:27 For who is greater, the one who is seated at the table, ⁷⁹  or the one who serves? Is it not ⁸⁰  the one who is seated at the table? But I am among you as one ⁸¹  who serves.

Lukas 22:44

22:44 And in his anguish ⁸²  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ⁸³ 

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ⁸⁴  you did not arrest me. ⁸⁵  But this is your hour, ⁸⁶  and that of the power ⁸⁷  of darkness!”

Lukas 23:40

23:40 But the other rebuked him, saying, ⁸⁸  “Don’t ⁸⁹  you fear God, since you are under the same sentence of condemnation? ⁹⁰ 

Lukas 24:39

24:39 Look at my hands and my feet; it’s me! ⁹¹  Touch me and see; a ghost ⁹²  does not have flesh and bones like you see I have.”

[1:13]  ¹ tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ² tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ³ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[1:18]  ⁴ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁵ tn Grk “How will I know this?”

[1:18]  ⁶ tn Grk “is advanced in days” (an idiom for old age).

[2:48]  ⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁸ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ⁹ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ¹⁰ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ¹¹ tn Or “Child, why did you do this to us?”

[2:48]  ¹² tn Or “your father and I have been terribly worried looking for you.”

[3:7]  ¹³ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ¹⁴ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ¹⁵ tn Or “snakes.”

[3:7]  ¹⁶ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[4:36]  ¹⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ¹⁸ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ¹⁹ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ²⁰ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[5:7]  ²¹ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ²² tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ²³ tn This infinitive conveys the idea that the boats were at the point of sinking.

[5:18]  ²⁴ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ²⁵ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ²⁶ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ²⁷ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:30]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ³⁰ sn See the note on Pharisees in 5:17.

[5:30]  ³¹ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ³² tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ³³ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[7:27]  ³⁴ tn Grk “before your face” (an idiom).

[7:27]  ³⁵ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[8:17]  ³⁶ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

[8:17]  ³⁷ tn Or “disclosed.”

[9:14]  ³⁸ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

[9:14]  ³⁹ sn This is a parenthetical note by the author.

[9:14]  ⁴⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ⁴¹ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

[10:24]  ⁴² sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[11:10]  ⁴³ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ⁴⁴ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:18]  ⁴⁵ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ⁴⁶ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ⁴⁷ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:39]  ⁴⁸ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ⁴⁹ tn Or “and evil.”

[11:43]  ⁵⁰ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ⁵¹ sn See the note on synagogues in 4:15.

[11:43]  ⁵² tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[11:46]  ⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ⁵⁴ tn Grk “said.”

[11:46]  ⁵⁵ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ⁵⁶ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ⁵⁷ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[12:5]  ⁵⁸ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ⁵⁹ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ⁶⁰ tn The direct object (“you”) is understood.

[12:5]  ⁶¹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[12:47]  ⁶² tn Here δέ (de) has not been translated.

[12:47]  ⁶³ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[12:52]  ⁶⁴ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[13:31]  ⁶⁵ tn Grk “At that very hour.”

[13:31]  ⁶⁶ sn See the note on Pharisees in 5:17.

[13:31]  ⁶⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ⁶⁸ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ⁶⁹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:28]  ⁷⁰ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ⁷¹ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[17:24]  ⁷² sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ⁷³ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[21:24]  ⁷⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁷⁵ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁷⁶ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ⁷⁷ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁷⁸ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[22:27]  ⁷⁹ tn Grk “who reclines 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.

[22:27]  ⁸⁰ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ⁸¹ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[22:44]  ⁸² tn Grk “And being in anguish.”

[22:44]  ⁸³ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:53]  ⁸⁴ tn Grk “in the temple.”

[22:53]  ⁸⁵ tn Grk “lay hands on me.”

[22:53]  ⁸⁶ tn Or “your time.”

[22:53]  ⁸⁷ tn Or “authority,” “domain.”

[23:40]  ⁸⁸ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ⁸⁹ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ⁹⁰ tn The words “of condemnation” are not in the Greek text, but are implied.

[24:39]  ⁹¹ tn Grk “that it is I myself.”

[24:39]  ⁹² tn See tc note on “ghost” in v. 37.