Lukas 14:2

14:2 There ¹  right ²  in front of him was a man suffering from dropsy. ³ 

Lukas 7:44

7:44 Then, ⁴  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ⁵  but she has wet my feet with her tears and wiped them with her hair.

Lukas 17:27

17:27 People ⁶  were eating, ⁷  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ⁸  the flood came and destroyed them all. ⁹ 

Lukas 8:23

8:23 and as they sailed he fell asleep. Now a violent windstorm ¹⁰  came down on the lake, ¹¹  and the boat ¹²  started filling up with water, and they were in danger.

Lukas 16:24

16:24 So ¹³  he called out, ¹⁴  ‘Father Abraham, have mercy on me, and send Lazarus ¹⁵  to dip the tip of his finger ¹⁶  in water and cool my tongue, because I am in anguish ¹⁷  in this fire.’ ¹⁸ 

Lukas 22:10

22:10 He said to them, “Listen, ¹⁹  when you have entered the city, a man carrying a jar of water ²⁰  will meet you. ²¹  Follow him into the house that he enters,

Lukas 3:16

3:16 John answered them all, ²²  “I baptize you with water, ²³  but one more powerful than I am is coming – I am not worthy ²⁴  to untie the strap ²⁵  of his sandals. He will baptize you with the Holy Spirit and fire. ²⁶ 

Lukas 8:24

8:24 They ²⁷  came ²⁸  and woke him, saying, “Master, Master, ²⁹  we are about to die!” So ³⁰  he got up and rebuked ³¹  the wind and the raging waves; ³²  they died down, and it was calm.

Lukas 6:48

6:48 He is like a man ³³  building a house, who dug down deep, ³⁴  and laid the foundation on bedrock. When ³⁵  a flood came, the river ³⁶  burst against that house but ³⁷  could not shake it, because it had been well built. ³⁸ 

Lukas 5:38

5:38 Instead new wine must be poured into new wineskins. ³⁹ 

Lukas 8:6

8:6 Other seed fell on rock, ⁴⁰  and when it came up, it withered because it had no moisture.

Lukas 22:18

22:18 For I tell you that from now on I will not drink of the fruit ⁴¹  of the vine until the kingdom of God comes.” ⁴² 

Lukas 5:37

5:37 And no one pours new wine into old wineskins. ⁴³  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed.

Lukas 7:38

7:38 As ⁴⁴  she stood ⁴⁵  behind him at his feet, weeping, she began to wet his feet with her tears. She ⁴⁶  wiped them with her hair, ⁴⁷  kissed ⁴⁸  them, ⁴⁹  and anointed ⁵⁰  them with the perfumed oil.

Lukas 19:14

19:14 But his citizens ⁵¹  hated ⁵²  him and sent a delegation after him, saying, ‘We do not want this man ⁵³  to be king ⁵⁴  over us!’

Lukas 5:39

5:39 ⁵⁵  No ⁵⁶  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ⁵⁷ 

Lukas 8:25

8:25 Then ⁵⁸  he said to them, “Where is your faith?” ⁵⁹  But they were afraid and amazed, ⁶⁰  saying to one another, “Who then is this? He commands even the winds and the water, ⁶¹  and they obey him!”

Lukas 7:33

7:33 For John the Baptist has come ⁶²  eating no bread and drinking no wine, ⁶³  and you say, ‘He has a demon!’ ⁶⁴ 

Lukas 10:34

10:34 He ⁶⁵  went up to him ⁶⁶  and bandaged his wounds, pouring oil ⁶⁷  and wine on them. Then ⁶⁸  he put him on ⁶⁹  his own animal, ⁷⁰  brought him to an inn, and took care of him.

Lukas 1:15

1:15 for he will be great in the sight of ⁷¹  the Lord. He ⁷²  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ⁷³ 

Lukas 5:4

5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower ⁷⁴  your nets for a catch.”

Lukas 22:17

22:17 Then ⁷⁵  he took a cup, ⁷⁶  and after giving thanks he said, “Take this and divide it among yourselves.

Lukas 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ⁷⁷  goes out of a person, ⁷⁸  it passes through waterless places ⁷⁹  looking for rest but ⁸⁰  not finding any. Then ⁸¹  it says, ‘I will return to the home I left.’ ⁸² 

Lukas 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ⁸³  a glutton and a drunk, a friend of tax collectors and sinners!’ ⁸⁴ 

Lukas 22:20

22:20 And in the same way he took ⁸⁵  the cup after they had eaten, ⁸⁶  saying, “This cup that is poured out for you is the new covenant ⁸⁷  in my blood.

[14:2]  ¹ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ² tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ³ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[7:44]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ⁵ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[17:27]  ⁶ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ⁷ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ⁹ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[8:23]  ¹⁰ tn Or “a squall.”

[8:23]  ¹¹ sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

[8:23]  ¹² tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

[16:24]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹⁴ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹⁵ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹⁶ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹⁷ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹⁸ sn Fire in this context is OT imagery; see Isa 66:24.

[22:10]  ¹⁹ tn Grk “behold.”

[22:10]  ²⁰ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ²¹ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[3:16]  ²² tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ²³ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ²⁴ tn Grk “of whom I am not worthy.”

[3:16]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!

[3:16]  ²⁵ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ²⁶ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[8:24]  ²⁷ tn Here δέ (de) has not been translated.

[8:24]  ²⁸ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ²⁹ tn The double vocative shows great emotion.

[8:24]  ³⁰ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ³¹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ³² sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

[6:48]  ³³ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ³⁴ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ³⁵ tn Here δέ (de) has not been translated.

[6:48]  ³⁶ sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ³⁸ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[5:38]  ³⁹ tc Most mss (A C [D] Θ Ψ Ë¹³ Ï latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amfoteroi sunthrountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (Ì^4,75vid א B L W ˹ 33 579 700 1241 2542 co), however, lack the words.

[5:38]  sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[8:6]  ⁴⁰ sn The rock in Palestine would be a limestone base lying right under the soil.

[22:18]  ⁴¹ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[22:18]  ⁴² sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.

[5:37]  ⁴³ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[7:38]  ⁴⁴ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ⁴⁵ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ⁴⁶ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ⁴⁷ tn Grk “with the hair of her head.”

[7:38]  ⁴⁸ tn Grk “and kissed,” 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.

[7:38]  ⁴⁹ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ⁵⁰ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[19:14]  ⁵¹ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ⁵² tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ⁵³ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ⁵⁴ tn Or “to rule.”

[5:39]  ⁵⁵ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ⁵⁶ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ⁵⁷ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[5:39]  tn Grk “good.”

[5:39]  sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

[8:25]  ⁵⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ⁵⁹ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ⁶⁰ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ⁶¹ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[7:33]  ⁶² tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ⁶³ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ⁶⁴ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[10:34]  ⁶⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ⁶⁶ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁶⁷ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ⁶⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ⁶⁹ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ⁷⁰ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[1:15]  ⁷¹ tn Grk “before.”

[1:15]  ⁷² tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ⁷³ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[5:4]  ⁷⁴ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

[22:17]  ⁷⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ⁷⁶ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[11:24]  ⁷⁷ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ⁷⁸ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ⁷⁹ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ⁸⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ⁸¹ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ⁸² tn Grk “I will return to my house from which I came.”

[7:34]  ⁸³ tn Grk “Behold a man.”

[7:34]  ⁸⁴ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[22:20]  ⁸⁵ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ⁸⁶ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ⁸⁷ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.