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 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ⁵  Then ⁶  Jesus said to Simon, “Do not be afraid; from now on ⁷  you will be catching people.” ⁸ 

Lukas 7:12

7:12 As he approached the town gate, a man ⁹  who had died was being carried out, ¹⁰  the only son of his mother (who ¹¹  was a widow ¹² ), and a large crowd from the town ¹³  was with her.

Lukas 11:9

11:9 “So ¹⁴  I tell you: Ask, ¹⁵  and it will be given to you; seek, and you will find; knock, and the door ¹⁶  will be opened for you.

Lukas 11:48

11:48 So you testify that you approve of ¹⁷  the deeds of your ancestors, ¹⁸  because they killed the prophets ¹⁹  and you build their ²⁰  tombs! ²¹ 

Lukas 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ²²  who repents than over ninety-nine righteous people ²³  who have no need to repent. ²⁴ 

Lukas 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ²⁵  replied, ‘A hundred measures ²⁶  of wheat.’ The manager ²⁷  said to him, ‘Take your bill, and write eighty.’ ²⁸ 

Lukas 17:8

17:8 Won’t ²⁹  the master ³⁰  instead say to him, ‘Get my dinner ready, and make yourself ready ³¹  to serve me while ³²  I eat and drink. Then ³³  you may eat and drink’?

Lukas 18:43

18:43 And immediately he regained ³⁴  his sight and followed Jesus, ³⁵  praising ³⁶  God. When ³⁷  all the people saw it, they too ³⁸  gave praise to God.

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ³⁹  but from the one who does not have, even what he has will be taken away. ⁴⁰ 

Lukas 21:24

21:24 They ⁴¹  will fall by the edge ⁴²  of the sword and be led away as captives ⁴³  among all nations. Jerusalem ⁴⁴  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁴⁵ 

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ⁴⁶  would suffer ⁴⁷  and would rise from the dead on the third day,

[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.

[5:10]  ⁵ tn Or “business associates.”

[5:10]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁷ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁸ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[7:12]  ⁹ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ¹⁰ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ¹¹ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ¹² sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ¹³ tn Or “city.”

[11:9]  ¹⁴ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ¹⁵ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ¹⁶ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:48]  ¹⁷ tn Grk “you are witnesses and approve of.”

[11:48]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[11:48]  ¹⁹ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ²⁰ tn “Their,” i.e., the prophets.

[11:48]  ²¹ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[15:7]  ²² sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ²³ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ²⁴ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[16:7]  ²⁵ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ²⁶ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ²⁷ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ²⁸ sn The percentage of reduction may not be as great because of the change in material.

[17:8]  ²⁹ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ³⁰ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ³¹ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ³² tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ³³ tn Grk “after these things.”

[18:43]  ³⁴ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ³⁶ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ³⁸ tn The word “too” has been supplied for stylistic reasons.

[19:26]  ³⁹ tn Grk “to everyone who has, he will be given more.”

[19:26]  sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

[19:26]  ⁴⁰ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[21:24]  ⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁴² tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁴³ 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]  ⁴⁴ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁴⁵ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[24:46]  ⁴⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁴⁷ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.