Lukas 1:49

1:49 because he who is mighty ¹  has done great things for me, and holy is his name;

Lukas 1:56

1:56 So ²  Mary stayed with Elizabeth ³  about three months ⁴  and then returned to her home.

Lukas 1:61

1:61 They ⁵  said to her, “But ⁶  none of your relatives bears this name.” ⁷ 

Lukas 1:71

1:71 that we should be saved ⁸  from our enemies, ⁹ 

and from the hand of all who hate us.

Lukas 1:75

1:75 in holiness and righteousness ¹⁰  before him for as long as we live. ¹¹ 

Lukas 3:13

3:13 He told them, “Collect no more ¹²  than you are required to.” ¹³ 

Lukas 4:4

4:4 Jesus answered him, “It is written, ‘Man ¹⁴  does not live by bread alone.’” ¹⁵ 

Lukas 5:11

5:11 So ¹⁶  when they had brought their boats to shore, they left everything and followed ¹⁷  him.

Lukas 6:5

6:5 Then ¹⁸  he said to them, “The Son of Man is lord ¹⁹  of the Sabbath.”

Lukas 6:17

The Sermon on the Plain

6:17 Then ²⁰  he came down with them and stood on a level place. ²¹  And a large number ²²  of his disciples had gathered ²³  along with ²⁴  a vast multitude from all over Judea, from ²⁵  Jerusalem, ²⁶  and from the seacoast of Tyre ²⁷  and Sidon. ²⁸  They came to hear him and to be healed ²⁹  of their diseases,

Lukas 9:2

9:2 and he sent ³⁰  them out to proclaim ³¹  the kingdom of God ³²  and to heal the sick. ³³ 

Lukas 9:21

9:21 But he forcefully commanded ³⁴  them not to tell this to anyone, ³⁵ 

Lukas 11:21

11:21 When a strong man, ³⁶  fully armed, guards his own palace, ³⁷  his possessions are safe. ³⁸ 

Lukas 11:28

11:28 But he replied, ³⁹  “Blessed rather are those who hear the word of God and obey ⁴⁰  it!”

Lukas 12:31

12:31 Instead, pursue ⁴¹  his ⁴²  kingdom, ⁴³  and these things will be given to you as well.

Lukas 12:35

Call to Faithful Stewardship

12:35 “Get dressed for service ⁴⁴  and keep your lamps burning; ⁴⁵ 

Lukas 13:20

13:20 Again ⁴⁶  he said, “To what should I compare the kingdom of God? ⁴⁷ 

Lukas 14:2

14:2 There ⁴⁸  right ⁴⁹  in front of him was a man suffering from dropsy. ⁵⁰ 

Lukas 14:30

14:30 They will say, ⁵¹  ‘This man ⁵²  began to build and was not able to finish!’ ⁵³ 

Lukas 15:23

15:23 Bring ⁵⁴  the fattened calf ⁵⁵  and kill it! Let us eat ⁵⁶  and celebrate,

Lukas 18:21

18:21 The man ⁵⁷  replied, “I have wholeheartedly obeyed ⁵⁸  all these laws ⁵⁹  since my youth.” ⁶⁰ 

Lukas 19:28

The Triumphal Entry

19:28 After Jesus ⁶¹  had said this, he continued on ahead, ⁶²  going up to Jerusalem. ⁶³ 

Lukas 20:23

20:23 But Jesus ⁶⁴  perceived their deceit ⁶⁵  and said to them,

Lukas 20:41

The Messiah: David’s Son and Lord

20:41 But ⁶⁶  he said to them, “How is it that they say that the Christ ⁶⁷  is David’s son? ⁶⁸ 

Lukas 22:14

The Lord’s Supper

22:14 Now ⁶⁹  when the hour came, Jesus ⁷⁰  took his place at the table ⁷¹  and the apostles joined ⁷²  him.

Lukas 22:64

22:64 They ⁷³  blindfolded him and asked him repeatedly, ⁷⁴  “Prophesy! Who hit you?” ⁷⁵ 

Lukas 23:38

23:38 There was also an inscription ⁷⁶  over him, “This is the king of the Jews.”

Lukas 24:45

24:45 Then he opened their minds so they could understand the scriptures, ⁷⁷ 

[1:49]  ¹ tn Traditionally, “the Mighty One.”

[1:56]  ² tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ³ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ⁴ sn As is typical with Luke the timing is approximate (about three months), not specific.

[1:61]  ⁵ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ⁶ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ⁷ tn Grk “There is no one from your relatives who is called by this name.”

[1:71]  ⁸ tn Grk “from long ago, salvation.”

[1:71]  ⁹ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:75]  ¹⁰ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ¹¹ tn Grk “all our days.”

[3:13]  ¹² tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[3:13]  ¹³ tn Or “than you are ordered to.”

[4:4]  ¹⁴ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ¹⁵ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[4:4]  sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.

[5:11]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ¹⁷ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[6:5]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ¹⁹ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[6:5]  sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

[6:17]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ²¹ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ²² tn Grk “large crowd.”

[6:17]  ²³ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ²⁴ tn Grk “and.”

[6:17]  ²⁵ tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:17]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ²⁷ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ²⁸ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:17]  ²⁹ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[9:2]  ³⁰ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ³¹ tn Or “to preach.”

[9:2]  ³² 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.

[9:2]  ³³ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[9:21]  ³⁴ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ³⁵ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[11:21]  ³⁶ tn The referent of the expression “a strong man” is Satan.

[11:21]  ³⁷ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ³⁸ tn Grk “his goods are in peace.”

[11:28]  ³⁹ tn Grk “said.”

[11:28]  ⁴⁰ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[12:31]  ⁴¹ tn Grk “seek,” but in the sense of the previous verses.

[12:31]  ⁴² tc Most mss (Ì⁴⁵ A D¹ Q W Θ 070 Ë^1,13 33 Ï lat sy) read τοῦ θεοῦ (tou qeou, “of God”) instead of αὐτοῦ (autou, “his”; found in א B D* L Ψ 579 892 pc co). But such a clarifying reading is suspect. αὐτοῦ is superior on both internal and external grounds. Ì⁷⁵ includes neither and as such would support the translation above since the article alone can often be translated as a possessive pronoun.

[12:31]  ⁴³ sn His (that is, God’s) kingdom 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.

[12:35]  ⁴⁴ tn Grk “Let your loins be girded,” an idiom referring to the practice of tucking the ends of the long cloak (outer garment) into the belt to shorten it in preparation for activities like running, etc.

[12:35]  ⁴⁵ sn Keep your lamps burning means to be ready at all times.

[13:20]  ⁴⁶ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ⁴⁷ 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.

[14:2]  ⁴⁸ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ⁴⁹ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ⁵⁰ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[14:30]  ⁵¹ tn Grk “make fun of him, saying.”

[14:30]  ⁵² sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

[14:30]  ⁵³ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

[15:23]  ⁵⁴ tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:23]  ⁵⁵ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ⁵⁶ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ⁵⁷ tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[18:21]  ⁵⁸ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[18:21]  ⁵⁹ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[18:21]  sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.

[18:21]  ⁶⁰ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[19:28]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:28]  ⁶² tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

[19:28]  ⁶³ sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.

[19:28]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:23]  ⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:23]  ⁶⁵ tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).

[20:41]  ⁶⁶ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ⁶⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  sn See the note on Christ in 2:11.

[20:41]  ⁶⁸ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[22:14]  ⁶⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ⁷⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ⁷¹ tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:14]  ⁷² tn Grk “the apostles with him.”

[22:64]  ⁷³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ⁷⁴ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ⁷⁵ tn Grk “Who is the one who hit you?”

[22:64]  sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

[23:38]  ⁷⁶ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[24:45]  ⁷⁷ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.