Lukas 1:31

1:31 Listen: ¹  You will become pregnant ²  and give birth to ³  a son, and you will name him ⁴  Jesus. ⁵ 

Lukas 1:54

1:54 He has helped his servant Israel, remembering ⁶  his mercy, ⁷ 

Lukas 2:17

2:17 When ⁸  they saw him, ⁹  they related what they had been told ¹⁰  about this child,

Lukas 5:1

The Call of the Disciples

5:1 Now ¹¹  Jesus was standing by the Lake of Gennesaret, ¹²  and the crowd was pressing around him ¹³  to hear the word of God.

Lukas 6:19-20

6:19 The ¹⁴  whole crowd was trying to touch him, because power ¹⁵  was coming out from him and healing them all.

6:20 Then ¹⁶  he looked up ¹⁷  at his disciples and said:

“Blessed ¹⁸  are you who are poor, ¹⁹  for the kingdom of God belongs ²⁰  to you.

Lukas 9:31

9:31 They appeared in glorious splendor and spoke about his departure ²¹  that he was about to carry out ²²  at Jerusalem. ²³ 

Lukas 9:37

Healing a Boy with an Unclean Spirit

9:37 Now on ²⁴  the next day, when they had come down from the mountain, a large crowd met him.

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ²⁵  and sinners were coming ²⁶  to hear him.

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ²⁷  (who loved money) heard all this and ridiculed ²⁸  him.

Lukas 17:23

17:23 Then people ²⁹  will say to you, ‘Look, there he is!’ ³⁰  or ‘Look, here he is!’ Do not go out or chase after them. ³¹ 

Lukas 18:33

18:33 They will flog him severely ³²  and kill him. Yet ³³  on the third day he will rise again.”

Lukas 21:38

21:38 And all the people ³⁴  came to him early in the morning to listen to him in the temple courts. ³⁵ 

Lukas 22:22

22:22 For the Son of Man is to go just as it has been determined, ³⁶  but woe to that man by whom he is betrayed!”

Lukas 23:49

23:49 And all those who knew Jesus ³⁷  stood at a distance, and the women who had followed him from Galilee saw ³⁸  these things.

Lukas 24:22

24:22 Furthermore, some women of our group amazed us. ³⁹  They ⁴⁰  were at the tomb early this morning,

[1:31]  ¹ tn Grk “And behold.”

[1:31]  ² tn Grk “you will conceive in your womb.”

[1:31]  ³ tn Or “and bear.”

[1:31]  ⁴ tn Grk “you will call his name.”

[1:31]  ⁵ tn See v. 13 for a similar construction.

[1:31]  sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:54]  ⁶ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ⁷ tn Or “his [God’s] loyal love.”

[2:17]  ⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ⁹ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:17]  ¹⁰ tn Grk “the word which had been spoken to them.”

[5:1]  ¹¹ tn Grk “Now 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.

[5:1]  ¹² sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ¹³ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[6:19]  ¹⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ¹⁵ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[6:20]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹⁷ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ¹⁸ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ¹⁹ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ²⁰ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[9:31]  ²¹ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ²² tn Or “accomplish,” “bring to completion.”

[9:31]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:37]  ²⁴ tn Grk “Now it happened that on.” 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.

[15:1]  ²⁵ sn See the note on tax collectors in 3:12.

[15:1]  ²⁶ tn Grk “were drawing near.”

[16:14]  ²⁷ sn See the note on Pharisees in 5:17.

[16:14]  ²⁸ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[17:23]  ²⁹ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ³⁰ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ³¹ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[18:33]  ³² tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ³³ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:38]  ³⁴ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ³⁵ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[21:38]  tn Grk “in the temple.”

[22:22]  ³⁶ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[23:49]  ³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ³⁸ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.

[24:22]  ³⁹ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ⁴⁰ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.