Lukas 1:3

1:3 So ¹  it seemed good to me as well, ²  because I have followed ³  all things carefully from the beginning, to write an orderly account ⁴  for you, most excellent Theophilus,

Lukas 1:18

1:18 Zechariah ⁵  said to the angel, “How can I be sure of this? ⁶  For I am an old man, and my wife is old as well.” ⁷ 

Lukas 2:20

2:20 So ⁸  the shepherds returned, glorifying and praising ⁹  God for all they had heard and seen; everything was just as they had been told. ¹⁰ 

Lukas 5:27

The Call of Levi; Eating with Sinners

5:27 After ¹¹  this, Jesus ¹²  went out and saw a tax collector ¹³  named Levi ¹⁴  sitting at the tax booth. ¹⁵  “Follow me,” ¹⁶  he said to him.

Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ¹⁷  Jesus ¹⁸  called ¹⁹  the twelve ²⁰  together, he gave them power and authority over all demons and to cure ²¹  diseases,

Lukas 9:18

Peter’s Confession

9:18 Once ²²  when Jesus ²³  was praying ²⁴  by himself, and his disciples were nearby, he asked them, ²⁵  “Who do the crowds say that I am?” ²⁶ 

Lukas 9:39

9:39 A ²⁷  spirit seizes him, and he suddenly screams; ²⁸  it throws him into convulsions ²⁹  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ³⁰  him severely.

Lukas 9:41

9:41 Jesus answered, ³¹  “You ³²  unbelieving ³³  and perverse generation! How much longer ³⁴  must I be with you and endure ³⁵  you? ³⁶  Bring your son here.”

Lukas 16:2

16:2 So ³⁷  he called the manager ³⁸  in and said to him, ‘What is this I hear about you? ³⁹  Turn in the account of your administration, ⁴⁰  because you can no longer be my manager.’

Lukas 16:8

16:8 The ⁴¹  master commended the dishonest ⁴²  manager because he acted shrewdly. ⁴³  For the people ⁴⁴  of this world are more shrewd in dealing with their contemporaries ⁴⁵  than the people ⁴⁶  of light.

Lukas 20:13

20:13 Then ⁴⁷  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ⁴⁸  perhaps they will respect him.’

Lukas 20:16

20:16 He will come and destroy ⁴⁹  those tenants and give the vineyard to others.” ⁵⁰  When the people ⁵¹  heard this, they said, “May this never happen!” ⁵² 

Lukas 23:11

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ⁵³  dressing him in elegant clothes, ⁵⁴  Herod ⁵⁵  sent him back to Pilate.

[1:3]  ¹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ² sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ⁴ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[1:18]  ⁵ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁶ tn Grk “How will I know this?”

[1:18]  ⁷ tn Grk “is advanced in days” (an idiom for old age).

[2:20]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ⁹ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ¹⁰ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:20]  sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

[5:27]  ¹¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ¹² tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ¹³ sn See the note on tax collectors in 3:12.

[5:27]  ¹⁴ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ¹⁵ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

[5:27]  ¹⁶ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[9:1]  ¹⁷ tn Here δέ (de) has not been translated.

[9:1]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ¹⁹ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ²⁰ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ²¹ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:18]  ²² tn Grk “And 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ²⁴ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ²⁵ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ²⁶ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[9:39]  ²⁷ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).

[9:39]  ²⁸ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ²⁹ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ³⁰ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[9:41]  ³¹ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ³² tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ³³ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ³⁴ tn Grk “how long.”

[9:41]  ³⁵ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ³⁶ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[16:2]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ³⁸ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ³⁹ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ⁴⁰ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:8]  ⁴¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁴² sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁴³ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁴⁴ tn Grk “sons” (an idiom).

[16:8]  ⁴⁵ tn Grk “with their own generation.”

[16:8]  ⁴⁶ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[20:13]  ⁴⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ⁴⁸ tn Grk “my beloved son.” See comment at Luke 3:22.

[20:13]  sn The owner’s decision to send his one dear son represents God sending Jesus.

[20:16]  ⁴⁹ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ⁵⁰ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ⁵¹ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ⁵² sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[23:11]  ⁵³ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ⁵⁴ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ⁵⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.