Lukas 1:5

Birth Announcement of John the Baptist

1:5 During the reign ¹  of Herod ²  king of Judea, there lived a priest named Zechariah who belonged to ³  the priestly division of Abijah, ⁴  and he had a wife named Elizabeth, ⁵  who was a descendant of Aaron. ⁶ 

Lukas 1:80

1:80 And the child kept growing ⁷  and becoming strong ⁸  in spirit, and he was in the wilderness ⁹  until the day he was revealed ¹⁰  to Israel.

Lukas 2:49

2:49 But ¹¹  he replied, ¹²  “Why were you looking for me? ¹³  Didn’t you know that I must be in my Father’s house?” ¹⁴ 

Lukas 6:22

6:22 “Blessed are you when people ¹⁵  hate you, and when they exclude you and insult you and reject you as evil ¹⁶  on account of the Son of Man!

Lukas 7:19

7:19 and sent them to Jesus ¹⁷  to ask, ¹⁸  “Are you the one who is to come, ¹⁹  or should we look for another?”

Lukas 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ²⁰  who will prepare your way before you.’ ²¹ 

Lukas 9:5

9:5 Wherever ²²  they do not receive you, ²³  as you leave that town, ²⁴  shake the dust off ²⁵  your feet as a testimony against them.”

Lukas 10:16

10:16 “The one who listens ²⁶  to you listens to me, ²⁷  and the one who rejects you rejects me, and the one who rejects me rejects ²⁸  the one who sent me.” ²⁹ 

Lukas 10:32

10:32 So too a Levite, when he came up to ³⁰  the place and saw him, ³¹  passed by on the other side.

Lukas 11:9

11:9 “So ³²  I tell you: Ask, ³³  and it will be given to you; seek, and you will find; knock, and the door ³⁴  will be opened for you.

Lukas 11:27

11:27 As ³⁵  he said these things, a woman in the crowd spoke out ³⁶  to him, “Blessed is the womb ³⁷  that bore you and the breasts at which you nursed!” ³⁸ 

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ³⁹  the key to knowledge! You did not go in yourselves, and you hindered ⁴⁰  those who were going in.”

Lukas 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ⁴¹  and assign him a place with the unfaithful. ⁴² 

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ⁴³  so that when it runs out you will be welcomed ⁴⁴  into the eternal homes. ⁴⁵ 

Lukas 18:8

18:8 I tell you, he will give them justice speedily. ⁴⁶  Nevertheless, when the Son of Man comes, will he find faith ⁴⁷  on earth?”

Lukas 19:9

19:9 Then ⁴⁸  Jesus said to him, “Today salvation ⁴⁹  has come to this household, ⁵⁰  because he too is a son of Abraham! ⁵¹ 

Lukas 19:46

19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ⁵²  but you have turned it into a den ⁵³  of robbers!” ⁵⁴ 

Lukas 20:2

20:2 and said to him, ⁵⁵  “Tell us: By what authority ⁵⁶  are you doing these things? ⁵⁷  Or who it is who gave you this authority?”

Lukas 20:5-6

20:5 So ⁵⁸  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Lukas 23:50

Jesus’ Burial

23:50 Now ⁵⁹  there was a man named Joseph who was a member of the council, ⁶⁰  a good and righteous man.

Lukas 24:49

24:49 And look, I am sending you ⁶¹  what my Father promised. ⁶²  But stay in the city ⁶³  until you have been clothed with power ⁶⁴  from on high.”

[1:5]  ¹ tn Grk “It happened that in the days.” 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.

[1:5]  ² sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ³ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ⁴ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ⁵ tn Grk “and her name was Elizabeth.”

[1:5]  ⁶ tn Grk “a wife of the daughters of Aaron.”

[1:5]  sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.

[1:80]  ⁷ tn This verb is imperfect.

[1:80]  ⁸ tn This verb is also imperfect.

[1:80]  ⁹ tn Or “desert.”

[1:80]  ¹⁰ tn Grk “until the day of his revealing.”

[2:49]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ¹² tn Grk “he said to them.”

[2:49]  ¹³ tn Grk “Why is it that you were looking for me?”

[2:49]  ¹⁴ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[6:22]  ¹⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹⁶ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[7:19]  ¹⁷ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹⁸ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹⁹ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:27]  ²⁰ tn Grk “before your face” (an idiom).

[7:27]  ²¹ 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.

[9:5]  ²² tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ²³ tn Grk “all those who do not receive you.”

[9:5]  ²⁴ tn Or “city.”

[9:5]  ²⁵ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[10:16]  ²⁶ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ²⁷ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ²⁸ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ²⁹ sn The one who sent me refers to God.

[10:32]  ³⁰ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ³¹ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[11:9]  ³² tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ³³ sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ³⁴ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[11:27]  ³⁵ tn Grk “And it happened that as.” 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. Here δέ (de) has not been translated.

[11:27]  ³⁶ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ³⁷ tn For this term see L&N 8.69.

[11:27]  ³⁸ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:52]  ³⁹ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ⁴⁰ tn Or “you tried to prevent.”

[12:46]  ⁴¹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ⁴² tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[16:9]  ⁴³ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ⁴⁴ sn The passive refers to the welcome of heaven.

[16:9]  ⁴⁵ tn Grk “eternal tents” (as dwelling places).

[18:8]  ⁴⁶ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ⁴⁷ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[19:9]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ⁴⁹ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ⁵⁰ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ⁵¹ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:46]  ⁵² sn A quotation from Isa 56:7.

[19:46]  ⁵³ tn Or “a hideout” (see L&N 1.57).

[19:46]  ⁵⁴ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[20:2]  ⁵⁵ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ⁵⁶ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ⁵⁷ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[20:5]  ⁵⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[23:50]  ⁵⁹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:50]  ⁶⁰ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[24:49]  ⁶¹ tn Grk “sending on you.”

[24:49]  ⁶² 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]  ⁶³ sn The city refers to Jerusalem.

[24:49]  ⁶⁴ 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).