Lukas 1:6

1:6 They ¹  were both righteous in the sight of God, following ²  all the commandments and ordinances of the Lord blamelessly. ³ 

Lukas 1:30

1:30 So ⁴  the angel said to her, “Do not be afraid, ⁵  Mary, for you have found favor ⁶  with God!

Lukas 1:78

1:78 Because of ⁷  our God’s tender mercy ⁸ 

the dawn ⁹  will break ¹⁰  upon us from on high

Lukas 3:15

3:15 While the people were filled with anticipation ¹¹  and they all wondered ¹²  whether perhaps John ¹³  could be the Christ, ¹⁴ 

Lukas 4:1

The Temptation of Jesus

4:1 Then ¹⁵  Jesus, full of the Holy Spirit, returned from the Jordan River ¹⁶  and was led by the Spirit ¹⁷  in ¹⁸  the wilderness, ¹⁹ 

Lukas 4:5

4:5 Then ²⁰  the devil ²¹  led him up ²²  to a high place ²³  and showed him in a flash all the kingdoms of the world.

Lukas 4:21

4:21 Then ²⁴  he began to tell them, “Today ²⁵  this scripture has been fulfilled even as you heard it being read.” ²⁶ 

Lukas 7:46

7:46 You did not anoint my head with oil, but she has anointed my feet ²⁷  with perfumed oil.

Lukas 7:49

7:49 But ²⁸  those who were at the table ²⁹  with him began to say among themselves, “Who is this, who even forgives sins?”

Lukas 9:38

9:38 Then ³⁰  a man from the crowd cried out, ³¹  “Teacher, I beg you to look at ³²  my son – he is my only child!

Lukas 9:50

9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Lukas 9:61

9:61 Yet ³³  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ³⁴ 

Lukas 10:33

10:33 But ³⁵  a Samaritan ³⁶  who was traveling ³⁷  came to where the injured man ³⁸  was, and when he saw him, he felt compassion for him. ³⁹ 

Lukas 11:15

11:15 But some of them said, “By the power of Beelzebul, ⁴⁰  the ruler ⁴¹  of demons, he casts out demons.”

Lukas 12:17

12:17 so ⁴²  he thought to himself, ⁴³  ‘What should I do, for I have nowhere to store my crops?’ ⁴⁴ 

Lukas 13:8

13:8 But the worker ⁴⁵  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ⁴⁶  on it.

Lukas 18:40

18:40 So ⁴⁷  Jesus stopped and ordered the beggar ⁴⁸  to be brought to him. When the man ⁴⁹  came near, Jesus ⁵⁰  asked him,

Lukas 19:12

19:12 Therefore he said, “A nobleman ⁵¹  went to a distant country to receive ⁵²  for himself a kingdom and then return. ⁵³ 

Lukas 21:1

The Widow’s Offering

21:1 Jesus ⁵⁴  looked up ⁵⁵  and saw the rich putting their gifts into the offering box. ⁵⁶ 

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 22:49

22:49 When ⁵⁷  those who were around him saw what was about to happen, they said, “Lord, should ⁵⁸  we use our swords?” ⁵⁹ 

Lukas 24:17

24:17 Then ⁶⁰  he said to them, “What are these matters ⁶¹  you are discussing so intently ⁶²  as you walk along?” And they stood still, looking sad.

Lukas 24:28

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ⁶³ 

[1:6]  ¹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ² tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ³ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:30]  ⁴ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ⁵ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ⁶ tn Or “grace.”

[1:30]  sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

[1:78]  ⁷ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ⁸ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ⁹ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ¹⁰ tn Grk “shall visit us.”

[3:15]  ¹¹ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ¹² tn Grk “pondered in their hearts.”

[3:15]  ¹³ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[4:1]  ¹⁵ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ¹⁶ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ¹⁷ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ¹⁸ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ¹⁹ tn Or “desert.”

[4:5]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ²¹ tn Grk “he.”

[4:5]  ²² tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ²³ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:21]  ²⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ²⁵ sn See the note on today in 2:11.

[4:21]  ²⁶ tn Grk “in your hearing.”

[7:46]  ²⁷ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[7:49]  ²⁸ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ²⁹ tn Grk “were reclining at table.”

[9:38]  ³⁰ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).

[9:38]  ³¹ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ³² tn This verb means “to have regard for”; see Luke 1:48.

[9:61]  ³³ tn Grk “And another also said.”

[9:61]  ³⁴ tn Grk “to those in my house.”

[10:33]  ³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ³⁶ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ³⁷ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ³⁸ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ³⁹ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

[11:15]  ⁴⁰ tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ⁴¹ tn Or “prince.”

[12:17]  ⁴² tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ⁴³ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ⁴⁴ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[13:8]  ⁴⁵ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ⁴⁶ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[18:40]  ⁴⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ⁴⁸ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ⁴⁹ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:12]  ⁵¹ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ⁵² sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

[19:12]  ⁵³ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[21:1]  ⁵⁴ tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.

[21:1]  ⁵⁵ tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.

[21:1]  ⁵⁶ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[21:1]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).

[22:49]  ⁵⁷ tn Here δέ (de) has not been translated.

[22:49]  ⁵⁸ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ⁵⁹ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[24:17]  ⁶⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ⁶¹ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ⁶² tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:28]  ⁶³ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.