Lukas 1:44

1:44 For the instant ¹  the sound of your greeting reached my ears, ²  the baby in my womb leaped for joy. ³ 

Lukas 1:65

1:65 All ⁴  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about.

Lukas 3:5

3:5 Every valley will be filled, ⁵ 

and every mountain and hill will be brought low,

and the crooked will be made straight,

and the rough ways will be made smooth,

Lukas 5:2

5:2 He ⁶  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Lukas 5:4-5

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ⁷  your nets for a catch.” 5:5 Simon ⁸  answered, ⁹  “Master, ¹⁰  we worked hard all night and caught nothing! But at your word ¹¹  I will lower ¹²  the nets.”

Lukas 6:26

6:26 “Woe to you ¹³  when all people ¹⁴  speak well of you, for their ancestors ¹⁵  did the same things to the false prophets.

Lukas 6:34

6:34 And if you lend to those from whom you hope to be repaid, ¹⁶  what credit is that to you? Even sinners ¹⁷  lend to sinners, so that they may be repaid in full. ¹⁸ 

Lukas 8:33

8:33 So ¹⁹  the demons came out of the man and went into the pigs, and the herd of pigs ²⁰  rushed down the steep slope into the lake and drowned.

Lukas 8:38

8:38 The man from whom the demons had gone out begged to go ²¹  with him, but Jesus ²²  sent him away, saying,

Lukas 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ²³  the tetrarch ²⁴  heard about everything that was happening, and he was thoroughly perplexed, ²⁵  because some people were saying that John ²⁶  had been raised from the dead,

Lukas 9:44

9:44 “Take these words to heart, ²⁷  for the Son of Man is going to be betrayed into the hands of men.” ²⁸ 

Lukas 10:17

10:17 Then ²⁹  the seventy-two ³⁰  returned with joy, saying, “Lord, even the demons submit to ³¹  us in your name!” ³² 

Lukas 11:17-19

11:17 But Jesus, ³³  realizing their thoughts, said to them, ³⁴  “Every kingdom divided against itself is destroyed, ³⁵  and a divided household falls. ³⁶  11:18 So ³⁷  if ³⁸  Satan too is divided against himself, how will his kingdom stand? I ask you this because ³⁹  you claim that I cast out demons by Beelzebul. 11:19 Now if I cast out demons by Beelzebul, by whom do your sons ⁴⁰  cast them ⁴¹  out? Therefore they will be your judges.

Lukas 11:22

11:22 But ⁴²  when a stronger man ⁴³  attacks ⁴⁴  and conquers him, he takes away the first man’s ⁴⁵  armor on which the man relied ⁴⁶  and divides up ⁴⁷  his plunder. ⁴⁸ 

Lukas 12:18

12:18 Then ⁴⁹  he said, ‘I ⁵⁰  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Lukas 16:6

16:6 The man ⁵¹  replied, ‘A hundred measures ⁵²  of olive oil.’ The manager ⁵³  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ⁵⁴ 

Lukas 16:21

16:21 who longed to eat ⁵⁵  what fell from the rich man’s table. In addition, the dogs ⁵⁶  came and licked ⁵⁷  his sores.

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ⁵⁸  said to his disciples, “Stumbling blocks are sure to come, but woe ⁵⁹  to the one through whom they come!

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; ⁶⁰  we have only done what was our duty.’” ⁶¹ 

Lukas 18:24

18:24 When Jesus noticed this, ⁶²  he said, “How hard ⁶³  it is for the rich to enter the kingdom of God! ⁶⁴ 

Lukas 18:34

18:34 But ⁶⁵  the twelve ⁶⁶  understood none of these things. This ⁶⁷  saying was hidden from them, and they did not grasp ⁶⁸  what Jesus meant. ⁶⁹ 

Lukas 19:35

19:35 Then ⁷⁰  they brought it to Jesus, threw their cloaks ⁷¹  on the colt, ⁷²  and had Jesus get on ⁷³  it.

Lukas 19:42

19:42 saying, “If you had only known on this day, ⁷⁴  even you, the things that make for peace! ⁷⁵  But now they are hidden ⁷⁶  from your eyes.

Lukas 21:21

21:21 Then those who are in Judea must flee ⁷⁷  to the mountains. Those ⁷⁸  who are inside the city must depart. Those ⁷⁹  who are out in the country must not enter it,

Lukas 21:36

21:36 But stay alert at all times, ⁸⁰  praying that you may have strength to escape all these things that must ⁸¹  happen, and to stand before the Son of Man.”

Lukas 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ⁸²  do not weep for me, but weep for yourselves ⁸³  and for your children.

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ⁸⁴  Then ⁸⁵  they threw dice ⁸⁶  to divide his clothes. ⁸⁷ 

Lukas 24:5

24:5 The ⁸⁸  women ⁸⁹  were terribly frightened ⁹⁰  and bowed ⁹¹  their faces to the ground, but the men said to them, “Why do you look for the living ⁹²  among the dead?

[1:44]  ¹ tn Grk “for behold.”

[1:44]  ² tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ³ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

[1:65]  ⁴ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:65]  sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.

[3:5]  ⁵ sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.

[5:2]  ⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:4]  ⁷ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[5:5]  ⁸ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁹ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ¹⁰ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ¹¹ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹² tn Or “let down.”

[6:26]  ¹³ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ¹⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[6:34]  ¹⁶ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ¹⁷ sn See the note on the word sinners in v. 32.

[6:34]  ¹⁸ tn Grk “to receive as much again.”

[8:33]  ¹⁹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ²⁰ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:38]  ²¹ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:7]  ²³ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ²⁴ sn See the note on tetrarch in 3:1.

[9:7]  ²⁵ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ²⁶ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[9:44]  ²⁷ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ²⁸ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[10:17]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ³⁰ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ³¹ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ³² tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[11:17]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ³⁴ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ³⁵ tn Or “is left in ruins.”

[11:17]  ³⁶ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:18]  ³⁷ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ³⁸ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ³⁹ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[11:19]  ⁴⁰ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ⁴¹ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:22]  ⁴² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:22]  ⁴³ tn The referent of the expression “a stronger man” is Jesus.

[11:22]  ⁴⁴ tn Grk “stronger man than he attacks.”

[11:22]  ⁴⁵ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:22]  ⁴⁶ tn Grk “on which he relied.”

[11:22]  ⁴⁷ tn Or “and distributes.”

[11:22]  ⁴⁸ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[12:18]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ⁵⁰ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[16:6]  ⁵¹ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ⁵² sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ⁵³ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ⁵⁴ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[16:21]  ⁵⁵ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ⁵⁶ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ⁵⁷ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[17:1]  ⁵⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ⁵⁹ sn See Luke 6:24-26.

[17:10]  ⁶⁰ 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]  ⁶¹ tn Or “we have only done what we were supposed to do.”

[18:24]  ⁶² tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ⁶³ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ⁶⁴ sn The kingdom of God is a major theme of Jesus. 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.

[18:34]  ⁶⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ⁶⁶ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ⁶⁷ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ⁶⁸ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ⁶⁹ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[19:35]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ⁷¹ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ⁷² sn See Zech 9:9.

[19:35]  ⁷³ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[19:42]  ⁷⁴ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁷⁵ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ⁷⁶ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[21:21]  ⁷⁷ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:36]  ⁸⁰ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ⁸¹ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[23:28]  ⁸² sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:28]  ⁸³ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

[23:34]  ⁸⁴ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ⁸⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ⁸⁶ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ⁸⁷ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[24:5]  ⁸⁸ tn Here δέ (de) has not been translated.

[24:5]  ⁸⁹ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ⁹⁰ tn Or “They were extremely afraid.”

[24:5]  ⁹¹ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ⁹² sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.