Lukas 1:36

1:36 “And look, ¹  your relative ²  Elizabeth has also become pregnant with ³  a son in her old age – although she was called barren, she is now in her sixth month! ⁴ 

Lukas 1:48

1:48 because he has looked upon the humble state of his servant. ⁵ 

For ⁶  from now on ⁷  all generations will call me blessed, ⁸ 

Lukas 3:7

3:7 So John ⁹  said to the crowds ¹⁰  that came out to be baptized by him, “You offspring of vipers! ¹¹  Who warned you to flee ¹²  from the coming wrath?

Lukas 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ¹³  yet ¹⁴  none of them was cleansed except Naaman the Syrian.” ¹⁵ 

Lukas 7:27-28

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ¹⁶  who will prepare your way before you.’ ¹⁷  7:28 I tell you, among those born of women no one is greater ¹⁸  than John. ¹⁹  Yet the one who is least ²⁰  in the kingdom of God ²¹  is greater than he is.”

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ²²  the word, cling to it ²³  with an honest and good ²⁴  heart, and bear fruit with steadfast endurance. ²⁵ 

Lukas 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ²⁶  have nests, but the Son of Man has no place to lay his head.” ²⁷ 

Lukas 10:24

10:24 For I tell you that many prophets and kings longed to see ²⁸  what you see but did not see it, and to hear what you hear but did not hear it.”

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ²⁹  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³⁰  began to speak first to his disciples, “Be on your guard against ³¹  the yeast of the Pharisees, ³²  which is hypocrisy. ³³ 

Lukas 12:4

12:4 “I ³⁴  tell you, my friends, do not be afraid of those who kill the body, ³⁵  and after that have nothing more they can do.

Lukas 12:8

12:8 “I ³⁶  tell you, whoever acknowledges ³⁷  me before men, ³⁸  the Son of Man will also acknowledge ³⁹  before God’s angels.

Lukas 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ⁴⁰  was coming, he would not have let ⁴¹  his house be broken into.

Lukas 13:24

13:24 “Exert every effort ⁴²  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 17:2

17:2 It would be better for him to have a millstone ⁴³  tied around his neck and be thrown into the sea ⁴⁴  than for him to cause one of these little ones to sin. ⁴⁵ 

Lukas 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ⁴⁶  in your midst.” ⁴⁷ 

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ⁴⁸  Jesus ⁴⁹  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ⁵⁰  and everything that is written about the Son of Man by the prophets will be accomplished. ⁵¹ 

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ⁵²  but from the one who does not have, even what he has will be taken away. ⁵³ 

Lukas 21:11

21:11 There will be great earthquakes, and famines ⁵⁴  and plagues in various places, and there will be terrifying sights ⁵⁵  and great signs ⁵⁶  from heaven.

Lukas 21:34

Be Ready!

21:34 “But be on your guard ⁵⁷  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ⁵⁸ 

Lukas 24:49

24:49 And look, I am sending you ⁵⁹  what my Father promised. ⁶⁰  But stay in the city ⁶¹  until you have been clothed with power ⁶²  from on high.”

[1:36]  ¹ tn Grk “behold.”

[1:36]  ² tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ³ tn Or “has conceived.”

[1:36]  ⁴ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:48]  ⁵ tn See the note on the word “servant” in v. 38.

[1:48]  ⁶ tn Grk “for behold.”

[1:48]  ⁷ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ⁸ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[3:7]  ⁹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ¹⁰ sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ¹¹ tn Or “snakes.”

[3:7]  ¹² sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[4:27]  ¹³ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ¹⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ¹⁵ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[7:27]  ¹⁶ tn Grk “before your face” (an idiom).

[7:27]  ¹⁷ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[7:28]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[8:15]  ²² tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ²³ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ²⁴ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ²⁵ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[9:58]  ²⁶ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ²⁷ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[10:24]  ²⁸ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[12:1]  ²⁹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³¹ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ³² sn See the note on Pharisees in 5:17.

[12:1]  ³³ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:4]  ³⁴ tn Here δέ (de) has not been translated.

[12:4]  ³⁵ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:8]  ³⁶ tn Here δέ (de) has not been translated.

[12:8]  ³⁷ tn Or “confesses.”

[12:8]  ³⁸ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ³⁹ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[12:39]  ⁴⁰ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ⁴¹ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[13:24]  ⁴² tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[17:2]  ⁴³ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ⁴⁴ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ⁴⁵ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[17:21]  ⁴⁶ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ⁴⁷ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[18:31]  ⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁵¹ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[19:26]  ⁵² 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]  ⁵³ 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).

[21:11]  ⁵⁴ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ⁵⁵ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ⁵⁶ sn See Jer 4:13-22; 14:12; 21:6-7.

[21:34]  ⁵⁷ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ⁵⁸ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[24:49]  ⁵⁹ tn Grk “sending on you.”

[24:49]  ⁶⁰ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ⁶¹ sn The city refers to Jerusalem.

[24:49]  ⁶² sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).