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 4:39

4:39 So ⁷  he stood over her, commanded ⁸  the fever, and it left her. Immediately ⁹  she got up and began to serve ¹⁰  them.

Lukas 6:22

6:22 “Blessed are you when people ¹¹  hate you, and when they exclude you and insult you and reject you as evil ¹²  on account of the Son of Man!

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ¹³  and the demonic spirits ¹⁴  begged Jesus ¹⁵  to let them go into them. He gave them permission. ¹⁶ 

Lukas 14:5

14:5 Then ¹⁷  he said to them, “Which of you, if you have a son ¹⁸  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 15:17

15:17 But when he came to his senses ¹⁹  he said, ‘How many of my father’s hired workers have food ²⁰  enough to spare, but here I am dying from hunger!

Lukas 17:7

17:7 “Would any one of you say ²¹  to your slave ²²  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ²³ 

Lukas 19:9

19:9 Then ²⁴  Jesus said to him, “Today salvation ²⁵  has come to this household, ²⁶  because he too is a son of Abraham! ²⁷ 

[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.

[4:39]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ⁸ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.

[4:39]  ⁹ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  sn The note that this happened immediately shows the speed and totality of the recovery.

[4:39]  ¹⁰ tn The imperfect verb has been translated ingressively.

[6:22]  ¹¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹² 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.

[8:32]  ¹³ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ¹⁴ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ¹⁶ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[14:5]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ¹⁸ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[15:17]  ¹⁹ tn Grk “came to himself” (an idiom).

[15:17]  ²⁰ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[17:7]  ²¹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ²² tn See the note on the word “slave” in 7:2.

[17:7]  ²³ tn Grk “and recline 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. See BDAG 70 s.v. ἀναπίπτω 1.

[19:9]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²⁵ 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]  ²⁶ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ²⁷ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.