Lukas 1:38

1:38 So ¹  Mary said, “Yes, ²  I am a servant ³  of the Lord; let this happen to me ⁴  according to your word.” ⁵  Then ⁶  the angel departed from her.

Lukas 3:14

3:14 Then some soldiers ⁷  also asked him, “And as for us – what should we do?” ⁸  He told them, “Take money from no one by violence ⁹  or by false accusation, ¹⁰  and be content with your pay.”

Lukas 8:16

Showing the Light

8:16 “No one lights ¹¹  a lamp ¹²  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. ¹³ 

Lukas 8:39

8:39 “Return to your home, ¹⁴  and declare ¹⁵  what God has done for you.” ¹⁶  So ¹⁷  he went away, proclaiming throughout the whole town ¹⁸  what Jesus ¹⁹  had done for him.

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ²⁰  the apostles returned, ²¹  they told Jesus ²²  everything they had done. Then ²³  he took them with him and they withdrew privately to a town ²⁴  called Bethsaida. ²⁵ 

Lukas 11:7

11:7 Then ²⁶  he will reply ²⁷  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ²⁸  I cannot get up and give you anything.’ ²⁹ 

Lukas 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ³⁰  your whole body is full of light, but when it is diseased, ³¹  your body is full of darkness.

Lukas 11:53

11:53 When he went out from there, the experts in the law ³²  and the Pharisees began to oppose him bitterly, ³³  and to ask him hostile questions ³⁴  about many things,

Lukas 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ³⁵  we have only done what was our duty.’” ³⁶ 

Lukas 17:27

17:27 People ³⁷  were eating, ³⁸  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ³⁹  the flood came and destroyed them all. ⁴⁰ 

Lukas 21:26

21:26 People will be fainting from fear ⁴¹  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ⁴² 

Lukas 21:36

21:36 But stay alert at all times, ⁴³  praying that you may have strength to escape all these things that must ⁴⁴  happen, and to stand before the Son of Man.”

Lukas 22:36-37

22:36 He said to them, “But now, the one who ⁴⁵  has a money bag must take it, and likewise a traveler’s bag ⁴⁶  too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be ⁴⁷  fulfilled in me, ‘And he was counted with the transgressors.’ ⁴⁸  For what is written about me is being fulfilled.” ⁴⁹ 

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ⁵⁰  deserving death. ⁵¹ 

Lukas 24:21

24:21 But we had hoped ⁵²  that he was the one who was going to redeem ⁵³  Israel. Not only this, but it is now the third day since these things happened.

[1:38]  ¹ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ² tn Grk “behold.”

[1:38]  ³ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman 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. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ⁴ tn Grk “let this be to me.”

[1:38]  ⁵ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:14]  ⁷ tn Grk “And soldiers.”

[3:14]  ⁸ tn Grk “And what should we ourselves do?”

[3:14]  ⁹ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ¹⁰ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[8:16]  ¹¹ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ¹² sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

[8:16]  ¹³ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[8:39]  ¹⁴ tn Grk “your house.”

[8:39]  ¹⁵ tn Or “describe.”

[8:39]  ¹⁶ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ¹⁸ tn Or “city.”

[8:39]  ¹⁹ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[9:10]  ²⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ²¹ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ²⁴ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ²⁵ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[11:7]  ²⁶ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ²⁷ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ²⁸ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ²⁹ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:34]  ³⁰ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ³¹ tn Or “when it is sick” (L&N 23.149).

[11:34]  sn There may be a slight wordplay here, as this term can also mean “evil,” so the figure uses a term that points to the real meaning of being careful as to what one pays attention to or looks at.

[11:53]  ³² tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ³³ tn Or “terribly.”

[11:53]  ³⁴ tn For this term see L&N 33.183.

[17:10]  ³⁵ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ³⁶ tn Or “we have only done what we were supposed to do.”

[17:27]  ³⁷ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ³⁸ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ⁴⁰ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[21:26]  ⁴¹ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

[21:26]  ⁴² sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[21:36]  ⁴³ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁴⁴ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[22:36]  ⁴⁵ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ⁴⁶ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:37]  ⁴⁷ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ⁴⁸ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ⁴⁹ tn Grk “is having its fulfillment.”

[23:15]  ⁵⁰ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ⁵¹ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[24:21]  ⁵² tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ⁵³ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.