Lukas 1:17

1:17 And he will go as forerunner before the Lord ¹  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ²  to make ready for the Lord a people prepared for him.”

Lukas 1:44

1:44 For the instant ³  the sound of your greeting reached my ears, ⁴  the baby in my womb leaped for joy. ⁵ 

Lukas 2:43-44

2:43 But ⁶  when the feast was over, ⁷  as they were returning home, ⁸  the boy Jesus stayed behind in Jerusalem. His ⁹  parents ¹⁰  did not know it, 2:44 but (because they assumed that he was in their group of travelers) ¹¹  they went a day’s journey. Then ¹²  they began to look for him among their relatives and acquaintances. ¹³ 

Lukas 2:46

2:46 After ¹⁴  three days ¹⁵  they found him in the temple courts, ¹⁶  sitting among the teachers, ¹⁷  listening to them and asking them questions.

Lukas 6:12

Choosing the Twelve Apostles

6:12 Now ¹⁸  it was during this time that Jesus ¹⁹  went out to the mountain ²⁰  to pray, and he spent all night ²¹  in prayer to God. ²² 

Lukas 6:41

6:41 Why ²³  do you see the speck ²⁴  in your brother’s eye, but fail to see ²⁵  the beam of wood ²⁶  in your own?

Lukas 7:28

7:28 I tell you, among those born of women no one is greater ²⁷  than John. ²⁸  Yet the one who is least ²⁹  in the kingdom of God ³⁰  is greater than he is.”

Lukas 7:37

7:37 Then ³¹  when a woman of that town, who was a sinner, learned that Jesus ³²  was dining ³³  at the Pharisee’s house, she brought an alabaster jar ³⁴  of perfumed oil. ³⁵ 

Lukas 9:36

9:36 After ³⁶  the voice had spoken, Jesus was found alone. So ³⁷  they kept silent and told no one ³⁸  at that time ³⁹  anything of what they had seen.

Lukas 10:20

10:20 Nevertheless, do not rejoice that ⁴⁰  the spirits submit to you, but rejoice ⁴¹  that your names stand written ⁴²  in heaven.”

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ⁴³  cast them ⁴⁴  out? Therefore they will be your judges.

Lukas 18:30

18:30 who will not receive many times more ⁴⁵  in this age ⁴⁶  – and in the age to come, eternal life.” ⁴⁷ 

Lukas 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ⁴⁸  on the earth and wrath against this people.

Lukas 21:25

The Arrival of the Son of Man

21:25 “And there will be signs in the sun and moon and stars, ⁴⁹  and on the earth nations will be in distress, ⁵⁰  anxious ⁵¹  over the roaring of the sea and the surging waves.

Lukas 23:7

23:7 When ⁵²  he learned that he was from Herod’s jurisdiction, ⁵³  he sent him over to Herod, ⁵⁴  who also happened to be in Jerusalem ⁵⁵  at that time.

Lukas 23:12

23:12 That very day Herod and Pilate became friends with each other, ⁵⁶  for prior to this they had been enemies. ⁵⁷ 

Lukas 24:4

24:4 While ⁵⁸  they were perplexed ⁵⁹  about this, suddenly ⁶⁰  two men stood beside them in dazzling ⁶¹  attire.

[1:17]  ¹ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ² sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:44]  ³ tn Grk “for behold.”

[1:44]  ⁴ tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ⁵ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

[2:43]  ⁶ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ⁷ tn Grk “when the days ended.”

[2:43]  ⁸ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ⁹ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ¹⁰ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[2:44]  ¹¹ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ¹³ tn Or “and friends.” See L&N 28.30 and 34.17.

[2:46]  ¹⁴ tn Grk “And it happened that after.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ¹⁵ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ¹⁶ tn Grk “the temple.”

[2:46]  ¹⁷ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[6:12]  ¹⁸ tn Grk “Now it happened that in.” 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.

[6:12]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ²⁰ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[6:12]  ²¹ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ²² tn This is an objective genitive, so prayer “to God.”

[6:41]  ²³ tn Here δέ (de) has not been translated.

[6:41]  ²⁴ sn A speck (also twice in v. 42) refers to a small piece of wood, chaff, or straw (L&N 3.66).

[6:41]  ²⁵ tn Or “do not notice.”

[6:41]  ²⁶ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

[7:28]  ²⁷ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ²⁸ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ²⁹ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ³⁰ sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[7:37]  ³¹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ³³ tn Grk “was reclining at table.”

[7:37]  ³⁴ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ³⁵ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[9:36]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ³⁸ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ³⁹ tn Grk “in those days.”

[10:20]  ⁴⁰ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ⁴¹ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ⁴² tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[11:19]  ⁴³ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ⁴⁴ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:30]  ⁴⁵ 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]  ⁴⁶ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ⁴⁷ 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).

[21:23]  ⁴⁸ sn Great distress means that this is a period of great judgment.

[21:25]  ⁴⁹ sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.

[21:25]  ⁵⁰ tn Grk “distress of nations.”

[21:25]  ⁵¹ tn Or “in consternation” (L&N 32.9).

[23:7]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ⁵³ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ⁵⁴ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ⁵⁵ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:12]  ⁵⁶ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ⁵⁷ tn Grk “at enmity with each other.”

[24:4]  ⁵⁸ tn Grk “And it happened that while.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:4]  ⁵⁹ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ⁶⁰ tn Grk “behold.”

[24:4]  ⁶¹ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).