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 2:4

2:4 So ⁷  Joseph also went up from the town of Nazareth ⁸  in Galilee to Judea, to the city ⁹  of David called Bethlehem, ¹⁰  because he was of the house ¹¹  and family line ¹²  of David.

Lukas 3:8

3:8 Therefore produce ¹³  fruit ¹⁴  that proves your repentance, and don’t begin to say ¹⁵  to yourselves, ‘We have Abraham as our father.’ ¹⁶  For I tell you that God can raise up children for Abraham from these stones! ¹⁷ 

Lukas 4:22

4:22 All ¹⁸  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ¹⁹  said, “Isn’t this ²⁰  Joseph’s son?”

Lukas 5:3

5:3 He got into ²¹  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ²²  Jesus ²³  sat down ²⁴  and taught the crowds from the boat.

Lukas 8:27

8:27 As ²⁵  Jesus ²⁶  stepped ashore, ²⁷  a certain man from the town ²⁸  met him who was possessed by demons. ²⁹  For a long time this man ³⁰  had worn no clothes and had not lived in a house, but among ³¹  the tombs.

Lukas 10:11

10:11 ‘Even the dust of your town ³²  that clings to our feet we wipe off ³³  against you. ³⁴  Nevertheless know this: The kingdom of God has come.’ ³⁵ 

Lukas 11:27

11:27 As ³⁶  he said these things, a woman in the crowd spoke out ³⁷  to him, “Blessed is the womb ³⁸  that bore you and the breasts at which you nursed!” ³⁹ 

Lukas 11:31

11:31 The queen of the South ⁴⁰  will rise up at the judgment ⁴¹  with the people ⁴²  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁴³  something greater ⁴⁴  than Solomon is here!

Lukas 12:15

12:15 Then ⁴⁵  he said to them, “Watch out and guard yourself from ⁴⁶  all types of greed, ⁴⁷  because one’s life does not consist in the abundance of his possessions.”

Lukas 19:22

19:22 The king ⁴⁸  said to him, ‘I will judge you by your own words, ⁴⁹  you wicked slave! ⁵⁰  So you knew, did you, that I was a severe ⁵¹  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

[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.

[2:4]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ⁸ sn On Nazareth see Luke 1:26.

[2:4]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:4]  ⁹ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ¹⁰ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ¹¹ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ¹² tn Or “family,” “lineage.”

[3:8]  ¹³ tn The verb here is ποιέω (poiew; see v. 4).

[3:8]  ¹⁴ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).

[3:8]  ¹⁵ tn In other words, “do not even begin to think this.”

[3:8]  ¹⁶ sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.

[3:8]  ¹⁷ sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.

[4:22]  ¹⁸ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ¹⁹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ²⁰ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[5:3]  ²¹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ²⁴ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ²⁵ tn Here δέ (de) has not been translated.

[8:27]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ²⁷ tn Grk “stepped out on land.”

[8:27]  ²⁸ tn Or “city.”

[8:27]  ²⁹ tn Grk “who had demons.”

[8:27]  ³⁰ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ³¹ tn Or “in.”

[10:11]  ³² tn Or “city.”

[10:11]  ³³ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ³⁴ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ³⁵ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[11:27]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn For this term see L&N 8.69.

[11:27]  ³⁹ 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.

[11:31]  ⁴⁰ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ⁴¹ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ⁴² tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ⁴³ tn Grk “behold.”

[11:31]  ⁴⁴ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[12:15]  ⁴⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ⁴⁶ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ⁴⁷ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[19:22]  ⁴⁸ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ⁴⁹ tn Grk “out of your own mouth” (an idiom).

[19:22]  ⁵⁰ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁵¹ tn Or “exacting,” “harsh,” “hard.”