Lukas 4:9

4:9 Then ¹  the devil ²  brought him to Jerusalem, ³  had him stand ⁴  on the highest point of the temple, ⁵  and said to him, “If ⁶  you are the Son of God, throw yourself down from here,

Lukas 4:16

Rejection at Nazareth

4:16 Now ⁷  Jesus ⁸  came to Nazareth, ⁹  where he had been brought up, and went into the synagogue ¹⁰  on the Sabbath day, as was his custom. ¹¹  He ¹²  stood up to read, ¹³ 

Lukas 5:5

5:5 Simon ¹⁴  answered, ¹⁵  “Master, ¹⁶  we worked hard all night and caught nothing! But at your word ¹⁷  I will lower ¹⁸  the nets.”

Lukas 6:44

6:44 for each tree is known ¹⁹  by its own fruit. For figs are not gathered ²⁰  from thorns, nor are grapes picked ²¹  from brambles. ²² 

Lukas 9:39

9:39 A ²³  spirit seizes him, and he suddenly screams; ²⁴  it throws him into convulsions ²⁵  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ²⁶  him severely.

Lukas 9:45

9:45 But they did not understand this statement; its meaning ²⁷  had been concealed ²⁸  from them, so that they could not grasp it. Yet ²⁹  they were afraid to ask him about this statement.

Lukas 9:52

9:52 He ³⁰  sent messengers on ahead of him. ³¹  As they went along, ³²  they entered a Samaritan village to make things ready in advance ³³  for him,

Lukas 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ³⁴  the outside of the cup and the plate, but inside you are full of greed and wickedness. ³⁵ 

Lukas 11:53

11:53 When he went out from there, the experts in the law ³⁶  and the Pharisees began to oppose him bitterly, ³⁷  and to ask him hostile questions ³⁸  about many things,

Lukas 12:54

Reading the Signs

12:54 Jesus ³⁹  also said to the crowds, “When you see a cloud rising in the west, ⁴⁰  you say at once, ‘A rainstorm ⁴¹  is coming,’ and it does.

Lukas 13:28

13:28 There will be weeping and gnashing of teeth ⁴²  when you see Abraham, Isaac, Jacob, ⁴³  and all the prophets in the kingdom of God ⁴⁴  but you yourselves thrown out. ⁴⁵ 

Lukas 13:31

Going to Jerusalem

13:31 At that time, ⁴⁶  some Pharisees ⁴⁷  came up and said to Jesus, ⁴⁸  “Get away from here, ⁴⁹  because Herod ⁵⁰  wants to kill you.”

Lukas 16:16

16:16 “The law and the prophets were in force ⁵¹  until John; ⁵²  since then, ⁵³  the good news of the kingdom of God ⁵⁴  has been proclaimed, and everyone is urged to enter it. ⁵⁵ 

Lukas 16:28

16:28 (for I have five brothers) to warn ⁵⁶  them so that they don’t come ⁵⁷  into this place of torment.’

Lukas 16:30

16:30 Then ⁵⁸  the rich man ⁵⁹  said, ‘No, father Abraham, but if someone from the dead ⁶⁰  goes to them, they will repent.’

Lukas 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ⁶¹  in your midst.” ⁶² 

Lukas 18:4

18:4 For ⁶³  a while he refused, but later on ⁶⁴  he said to himself, ‘Though I neither fear God nor have regard for people, ⁶⁵ 

Lukas 20:5-6

20:5 So ⁶⁶  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Lukas 20:26

20:26 Thus ⁶⁷  they were unable in the presence of the people to trap ⁶⁸  him with his own words. ⁶⁹  And stunned ⁷⁰  by his answer, they fell silent.

Lukas 20:36

20:36 In fact, they can no longer die, because they are equal to angels ⁷¹  and are sons of God, since they are ⁷²  sons ⁷³  of the resurrection.

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ⁷⁴  lord,

“Sit at my right hand,

Lukas 21:7

21:7 So ⁷⁵  they asked him, ⁷⁶  “Teacher, when will these things ⁷⁷  happen? And what will be the sign that ⁷⁸  these things are about to take place?”

Lukas 21:34

Be Ready!

21:34 “But be on your guard ⁷⁹  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ⁸⁰ 

Lukas 22:34

22:34 Jesus replied, ⁸¹  “I tell you, Peter, the rooster will not crow ⁸²  today until you have denied ⁸³  three times that you know me.”

Lukas 22:56

22:56 Then a slave girl, ⁸⁴  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 22:67

22:67 and said, “If ⁸⁵  you are the Christ, ⁸⁶  tell us.” But he said to them, “If ⁸⁷  I tell you, you will not ⁸⁸  believe,

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ⁸⁹  And after he said this he breathed his last.

Lukas 23:56

23:56 Then ⁹⁰  they returned and prepared aromatic spices ⁹¹  and perfumes. ⁹² 

On the Sabbath they rested according to the commandment. ⁹³ 

Lukas 24:30

24:30 When ⁹⁴  he had taken his place at the table ⁹⁵  with them, he took the bread, blessed and broke it, ⁹⁶  and gave it to them.

Lukas 24:47

24:47 and repentance ⁹⁷  for the forgiveness of sins would be proclaimed ⁹⁸  in his name to all nations, ⁹⁹  beginning from Jerusalem. ¹⁰⁰ 

[4:9]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ² tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁴ tn Grk “and stood him.”

[4:9]  ⁵ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ⁶ tn This is another first class condition, as in v. 3.

[4:16]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ⁹ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:16]  ¹⁰ sn See the note on synagogues in 4:15.

[4:16]  ¹¹ tn Grk “according to his custom.”

[4:16]  ¹² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ¹³ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[5:5]  ¹⁴ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ¹⁵ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ¹⁶ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ¹⁷ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹⁸ tn Or “let down.”

[6:44]  ¹⁹ sn The principle of the passage is that one produces what one is.

[6:44]  ²⁰ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ²¹ tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ²² tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:44]  sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.

[9:39]  ²³ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. 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).

[9:39]  ²⁴ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ²⁵ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ²⁶ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[9:45]  ²⁷ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ²⁸ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ²⁹ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:52]  ³⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ³¹ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ³² tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ³³ tn Or “to prepare (things) for him.”

[11:39]  ³⁴ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ³⁵ tn Or “and evil.”

[11:53]  ³⁶ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ³⁷ tn Or “terribly.”

[11:53]  ³⁸ tn For this term see L&N 33.183.

[12:54]  ³⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ⁴⁰ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ⁴¹ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[13:28]  ⁴² sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ⁴³ tn Grk “and Isaac and Jacob,” 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.

[13:28]  ⁴⁴ 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.

[13:28]  ⁴⁵ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[13:31]  ⁴⁶ tn Grk “At that very hour.”

[13:31]  ⁴⁷ sn See the note on Pharisees in 5:17.

[13:31]  ⁴⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ⁴⁹ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ⁵⁰ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[16:16]  ⁵¹ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ⁵² sn John refers to John the Baptist.

[16:16]  ⁵³ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ⁵⁴ 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.

[16:16]  ⁵⁵ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:28]  ⁵⁶ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ⁵⁷ tn Grk “lest they also come.”

[16:30]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ⁵⁹ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ⁶⁰ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[17:21]  ⁶¹ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ⁶² tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[18:4]  ⁶³ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ⁶⁴ tn Grk “after these things.”

[18:4]  ⁶⁵ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[20:5]  ⁶⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[20:26]  ⁶⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ⁶⁸ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ⁶⁹ tn Grk “to trap him in a saying.”

[20:26]  ⁷⁰ tn Or “amazed.”

[20:36]  ⁷¹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

[20:36]  ⁷² tn Grk “sons of God, being.” The participle ὄντες (ontes) has been translated as a causal adverbial participle here.

[20:36]  ⁷³ tn Or “people.” The noun υἱός (Juios) followed by the genitive of class or kind (“sons of…”) denotes a person of a class or kind, specified by the following genitive construction. This Semitic idiom is frequent in the NT (L&N 9.4).

[20:42]  ⁷⁴ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[21:7]  ⁷⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

[21:7]  ⁷⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[21:7]  ⁷⁷ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[21:7]  ⁷⁸ tn Grk “when.”

[21:34]  ⁷⁹ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ⁸⁰ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[22:34]  ⁸¹ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ⁸² sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ⁸³ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

[22:56]  ⁸⁴ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:67]  ⁸⁵ tn This is a first class condition in the Greek text.

[22:67]  ⁸⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  sn See the note on Christ in 2:11.

[22:67]  ⁸⁷ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ⁸⁸ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[23:46]  ⁸⁹ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[23:56]  ⁹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ⁹¹ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ⁹² tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ⁹³ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[24:30]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ 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.

[24:47]  ⁹⁷ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁹⁸ tn Or “preached,” “announced.”

[24:47]  ⁹⁹ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ¹⁰⁰ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.