Lukas 3:21

The Baptism of Jesus

3:21 Now when ¹  all the people were baptized, Jesus also was baptized. And while he was praying, ²  the heavens ³  opened,

Lukas 9:6

9:6 Then ⁴  they departed and went throughout ⁵  the villages, proclaiming the good news ⁶  and healing people everywhere.

Lukas 9:60

9:60 But Jesus ⁷  said to him, “Let the dead bury their own dead, ⁸  but as for you, go and proclaim the kingdom of God.” ⁹ 

Lukas 12:59

12:59 I tell you, you will never get out of there until you have paid the very last cent!” ¹⁰ 

Lukas 13:29

13:29 Then ¹¹  people ¹²  will come from east and west, and from north and south, and take their places at the banquet table ¹³  in the kingdom of God. ¹⁴ 

Lukas 14:29

14:29 Otherwise, ¹⁵  when he has laid ¹⁶  a foundation and is not able to finish the tower, ¹⁷  all who see it ¹⁸  will begin to make fun of ¹⁹  him.

Lukas 17:25

17:25 But first he must ²⁰  suffer many things and be rejected by this generation.

Lukas 19:36

19:36 As ²¹  he rode along, they ²²  spread their cloaks on the road.

Lukas 19:38

19:38 “Blessed is the king ²³  who comes in the name of the Lord! ²⁴  Peace in heaven and glory in the highest!”

Lukas 23:4

23:4 Then ²⁵  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ²⁶  against this man.”

[3:21]  ¹ tn Grk “Now 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.

[3:21]  ² tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  ³ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

[9:6]  ⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ⁵ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

[9:6]  ⁶ tn Or “preaching the gospel.”

[9:6]  sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.

[9:60]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ⁸ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ⁹ 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.

[12:59]  ¹⁰ tn Here the English word “cent” is used as opposed to the parallel in Matt 5:26 where “penny” appears, since the Greek word there is different and refers to a different but similar coin.

[12:59]  sn This cent was a lepton, the smallest coin available. It was copper or bronze, worth one-half of a quadrans or 1/128 of a denarius. The parallel in Matt 5:26 mentions the quadrans instead of the lepton. The illustration refers to the debt one owes God and being sure to settle with him in the right time, before it is too late. Some interpreters, however, consider it to be like Matt 5:26, which has similar imagery but a completely different context.

[13:29]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ¹² tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ¹³ 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. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ¹⁴ 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.

[14:29]  ¹⁵ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ¹⁶ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ¹⁷ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ¹⁸ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ¹⁹ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[17:25]  ²⁰ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[19:36]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ²² tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[19:38]  ²³ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ²⁴ sn A quotation from Ps 118:26.

[23:4]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ²⁶ tn Grk “find no cause.”

[23:4]  sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).