Lukas 1:25

1:25 “This is what ¹  the Lord has done for me at the time ²  when he has been gracious to me, ³  to take away my disgrace ⁴  among people.” ⁵ 

Lukas 1:27

1:27 to a virgin engaged ⁶  to a man whose name was Joseph, a descendant of David, ⁷  and the virgin’s name was Mary.

Lukas 1:61

1:61 They ⁸  said to her, “But ⁹  none of your relatives bears this name.” ¹⁰ 

Lukas 5:9

5:9 For ¹¹  Peter ¹²  and all who were with him were astonished ¹³  at the catch of fish that they had taken,

Lukas 6:2

6:2 But some of the Pharisees ¹⁴  said, “Why are you ¹⁵  doing what is against the law ¹⁶  on the Sabbath?”

Lukas 6:14

6:14 Simon ¹⁷  (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, ¹⁸ 

Lukas 7:2

7:2 A centurion ¹⁹  there ²⁰  had a slave ²¹  who was highly regarded, ²²  but who was sick and at the point of death.

Lukas 7:45

7:45 You gave me no kiss of greeting, ²³  but from the time I entered she has not stopped kissing my feet.

Lukas 7:49

7:49 But ²⁴  those who were at the table ²⁵  with him began to say among themselves, “Who is this, who even forgives sins?”

Lukas 9:50

9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Lukas 10:8

10:8 Whenever ²⁶  you enter a town ²⁷  and the people ²⁸  welcome you, eat what is set before you.

Lukas 10:10

10:10 But whenever ²⁹  you enter a town ³⁰  and the people ³¹  do not welcome ³²  you, go into its streets ³³  and say,

Lukas 10:23

10:23 Then ³⁴  Jesus ³⁵  turned ³⁶  to his ³⁷  disciples and said privately, “Blessed ³⁸  are the eyes that see what you see!

Lukas 11:6

11:6 because a friend of mine has stopped here while on a journey, ³⁹  and I have nothing to set before ⁴⁰  him.’

Lukas 12:12

12:12 for the Holy Spirit will teach you at that moment ⁴¹  what you must say.” ⁴² 

Lukas 12:40

12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ⁴³ 

Lukas 12:43

12:43 Blessed is that slave ⁴⁴  whom his master finds at work ⁴⁵  when he returns.

Lukas 15:16

15:16 He ⁴⁶  was longing to eat ⁴⁷  the carob pods ⁴⁸  the pigs were eating, but ⁴⁹  no one gave him anything.

Lukas 17:12

17:12 As ⁵⁰  he was entering ⁵¹  a village, ten men with leprosy ⁵²  met him. They ⁵³  stood at a distance,

Lukas 17:29

17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ⁵⁴ 

Lukas 20:18

20:18 Everyone who falls on this stone will be broken to pieces, ⁵⁵  and the one on whom it falls will be crushed.” ⁵⁶ 

Lukas 20:47

20:47 They ⁵⁷  devour ⁵⁸  widows’ property, ⁵⁹  and as a show make long prayers. They will receive a more severe punishment.”

Lukas 23:27

23:27 A great number of the people followed him, among them women ⁶⁰  who were mourning ⁶¹  and wailing for him.

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁶²  wrong.”

Lukas 24:1

The Resurrection

24:1 Now on the first day ⁶³  of the week, at early dawn, the women ⁶⁴  went to the tomb, taking the aromatic spices ⁶⁵  they had prepared.

Lukas 24:17

24:17 Then ⁶⁶  he said to them, “What are these matters ⁶⁷  you are discussing so intently ⁶⁸  as you walk along?” And they stood still, looking sad.

[1:25]  ¹ tn Grk “Thus.”

[1:25]  ² tn Grk “in the days.”

[1:25]  ³ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ⁴ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ⁵ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:27]  ⁶ tn Or “promised in marriage.”

[1:27]  ⁷ 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.

[1:61]  ⁸ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ⁹ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ¹⁰ tn Grk “There is no one from your relatives who is called by this name.”

[5:9]  ¹¹ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ¹² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ¹³ sn In the Greek text, this term is in an emphatic position.

[6:2]  ¹⁴ sn See the note on Pharisees in 5:17.

[6:2]  ¹⁵ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ¹⁶ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[6:14]  ¹⁷ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[6:14]  ¹⁸ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[7:2]  ¹⁹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ²⁰ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ²¹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ²² tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[7:45]  ²³ 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.

[7:49]  ²⁴ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ²⁵ tn Grk “were reclining at table.”

[10:8]  ²⁶ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ²⁷ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ²⁸ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ²⁹ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ³⁰ tn Or “city.”

[10:10]  ³¹ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ³² sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ³³ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:23]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ³⁶ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ³⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ³⁸ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[11:6]  ³⁹ tn Grk “has come to me from the road.”

[11:6]  ⁴⁰ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[12:12]  ⁴¹ tn Grk “in that very hour” (an idiom).

[12:12]  ⁴² tn Grk “what it is necessary to say.”

[12:40]  ⁴³ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[12:43]  ⁴⁴ tn See the note on the word “slave” in 7:2.

[12:43]  ⁴⁵ tn That is, doing his job, doing what he is supposed to be doing.

[15:16]  ⁴⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ⁴⁷ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ⁴⁸ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ⁴⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[17:12]  ⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁵¹ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ⁵² sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ⁵³ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[17:29]  ⁵⁴ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[20:18]  ⁵⁵ tn On this term, see BDAG 972 s.v. συνθλάω.

[20:18]  ⁵⁶ tn Grk “on whomever it falls, it will crush him.”

[20:18]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[20:47]  ⁵⁷ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ⁵⁸ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ⁵⁹ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[23:27]  ⁶⁰ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ⁶¹ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.

[23:41]  ⁶² sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[24:1]  ⁶³ sn The first day of the week is the day after the Sabbath.

[24:1]  ⁶⁴ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ⁶⁵ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[24:17]  ⁶⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ⁶⁷ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ⁶⁸ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).