Lukas 1:66

1:66 All ¹  who heard these things ²  kept them in their hearts, ³  saying, “What then will this child be?” ⁴  For the Lord’s hand ⁵  was indeed with him.

Lukas 2:44

2:44 but (because they assumed that he was in their group of travelers) ⁶  they went a day’s journey. Then ⁷  they began to look for him among their relatives and acquaintances. ⁸ 

Lukas 5:29

5:29 Then ⁹  Levi gave a great banquet ¹⁰  in his house for Jesus, ¹¹  and there was a large crowd of tax collectors and others sitting ¹²  at the table with them.

Lukas 6:3

6:3 Jesus ¹³  answered them, ¹⁴  “Haven’t you read what David did when he and his companions were hungry –

Lukas 7:12

7:12 As he approached the town gate, a man ¹⁵  who had died was being carried out, ¹⁶  the only son of his mother (who ¹⁷  was a widow ¹⁸ ), and a large crowd from the town ¹⁹  was with her.

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ²⁰  afterward ²¹  he went on through towns ²²  and villages, preaching and proclaiming the good news ²³  of the kingdom of God. ²⁴  The ²⁵  twelve were with him,

Lukas 8:22

Stilling of a Storm

8:22 One ²⁶  day Jesus ²⁷  got into a boat ²⁸  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ²⁹  they set out,

Lukas 8:45

8:45 Then ³⁰  Jesus asked, ³¹  “Who was it who touched me?” When they all denied it, Peter ³²  said, “Master, the crowds are surrounding you and pressing ³³  against you!”

Lukas 8:51

8:51 Now when he came to the house, Jesus ³⁴  did not let anyone go in with him except Peter, John, ³⁵  and James, and the child’s father and mother.

Lukas 9:18

Peter’s Confession

9:18 Once ³⁶  when Jesus ³⁷  was praying ³⁸  by himself, and his disciples were nearby, he asked them, ³⁹  “Who do the crowds say that I am?” ⁴⁰ 

Lukas 9:28

The Transfiguration

9:28 Now ⁴¹  about eight days ⁴²  after these sayings, Jesus ⁴³  took with him Peter, John, and James, and went up the mountain to pray.

Lukas 9:49

On the Right Side

9:49 John answered, ⁴⁴  “Master, we saw someone casting out demons in your name, and we tried to stop ⁴⁵  him because he is not a disciple ⁴⁶  along with us.”

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, ⁴⁷  and assign him a place with the unfaithful. ⁴⁸ 

Lukas 13:1

A Call to Repent

13:1 Now ⁴⁹  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ⁵⁰ 

Lukas 14:15

The Parable of the Great Banquet

14:15 When ⁵¹  one of those at the meal with Jesus ⁵²  heard this, he said to him, “Blessed is everyone ⁵³  who will feast ⁵⁴  in the kingdom of God!” ⁵⁵ 

Lukas 15:6

15:6 Returning ⁵⁶  home, he calls together ⁵⁷  his ⁵⁸  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Lukas 22:11

22:11 and tell the owner of the house, ⁵⁹  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

Lukas 22:37

22:37 For I tell you that this scripture must be ⁶⁰  fulfilled in me, ‘And he was counted with the transgressors.’ ⁶¹  For what is written about me is being fulfilled.” ⁶² 

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ⁶³  you did not arrest me. ⁶⁴  But this is your hour, ⁶⁵  and that of the power ⁶⁶  of darkness!”

Lukas 22:56

22:56 Then a slave girl, ⁶⁷  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 22:59

22:59 And after about an hour still another insisted, ⁶⁸  “Certainly this man was with him, because he too is a Galilean.” ⁶⁹ 

Lukas 23:40

23:40 But the other rebuked him, saying, ⁷⁰  “Don’t ⁷¹  you fear God, since you are under the same sentence of condemnation? ⁷² 

Lukas 23:55

23:55 The ⁷³  women who had accompanied Jesus ⁷⁴  from Galilee followed, and they saw the tomb and how his body was laid in it.

Lukas 24:10

24:10 Now it was Mary Magdalene, ⁷⁵  Joanna, ⁷⁶  Mary the mother of James, and the other women with them who told these things to the apostles.

Lukas 24:24

24:24 Then ⁷⁷  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ⁷⁸ 

Lukas 24:30

24:30 When ⁷⁹  he had taken his place at the table ⁸⁰  with them, he took the bread, blessed and broke it, ⁸¹  and gave it to them.

Lukas 24:33

24:33 So ⁸²  they got up that very hour and returned to Jerusalem. ⁸³  They ⁸⁴  found the eleven and those with them gathered together

[1:66]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ² tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ³ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ⁴ tn Or “what manner of child will this one be?”

[1:66]  ⁵ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[2:44]  ⁶ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ⁸ tn Or “and friends.” See L&N 28.30 and 34.17.

[5:29]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ¹⁰ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ¹² tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[6:3]  ¹³ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ¹⁴ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[7:12]  ¹⁵ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ¹⁶ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ¹⁷ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ¹⁸ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ¹⁹ tn Or “city.”

[8:1]  ²⁰ tn Grk “And it happened that some time.” 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.

[8:1]  ²¹ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ²² tn Or “cities.”

[8:1]  ²³ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ²⁴ 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.

[8:1]  ²⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:22]  ²⁶ tn Grk “Now it happened that one.” 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 either.

[8:22]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ²⁸ sn A boat that held all the disciples would be of significant size.

[8:22]  ²⁹ tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:45]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ³¹ tn Grk “said.”

[8:45]  ³² tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ³³ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[8:51]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ³⁵ tn Grk “and John,” 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.

[9:18]  ³⁶ tn Grk “And it happened that.” 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 καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ³⁸ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ³⁹ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ⁴⁰ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[9:28]  ⁴¹ tn Grk “Now it happened that about.” 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.

[9:28]  ⁴² tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:49]  ⁴⁴ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ⁴⁵ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ⁴⁶ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[12:46]  ⁴⁷ 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]  ⁴⁸ 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.

[13:1]  ⁴⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁵⁰ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[14:15]  ⁵¹ tn Here δέ (de) has not been translated.

[14:15]  ⁵² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ⁵³ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ⁵⁴ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ⁵⁵ 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.

[15:6]  ⁵⁶ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ⁵⁷ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ⁵⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[22:11]  ⁵⁹ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[22:37]  ⁶⁰ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ⁶¹ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ⁶² tn Grk “is having its fulfillment.”

[22:53]  ⁶³ tn Grk “in the temple.”

[22:53]  ⁶⁴ tn Grk “lay hands on me.”

[22:53]  ⁶⁵ tn Or “your time.”

[22:53]  ⁶⁶ tn Or “authority,” “domain.”

[22:56]  ⁶⁷ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:59]  ⁶⁸ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ⁶⁹ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[23:40]  ⁷⁰ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ⁷¹ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ⁷² tn The words “of condemnation” are not in the Greek text, but are implied.

[23:55]  ⁷³ tn Here δέ (de) has not been translated.

[23:55]  ⁷⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[24:10]  ⁷⁵ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ⁷⁶ sn On Joanna see Luke 8:1-3.

[24:24]  ⁷⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ⁷⁸ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:30]  ⁷⁹ tn Grk “And it happened that when.” 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 καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ⁸⁰ tn Grk “had 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.

[24:30]  ⁸¹ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:33]  ⁸² tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ⁸³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ⁸⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.