Lukas 7:18

Jesus and John the Baptist

7:18 John’s ¹  disciples informed him about all these things. So ²  John called ³  two of his disciples

Lukas 1:1

Explanatory Preface

1:1 Now ⁴  many have undertaken to compile an account ⁵  of the things ⁶  that have been fulfilled ⁷  among us,

Lukas 24:14

24:14 They ⁸  were talking to each other about all the things that had happened.

Lukas 1:65

1:65 All ⁹  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about.

Lukas 8:36

8:36 Those ¹⁰  who had seen it told them how the man who had been demon-possessed had been healed. ¹¹ 

Lukas 5:26

5:26 Then ¹²  astonishment ¹³  seized them all, and they glorified ¹⁴  God. They were filled with awe, ¹⁵  saying, “We have seen incredible ¹⁶  things ¹⁷  today.” ¹⁸ 

Lukas 2:19

2:19 But Mary treasured up all these words, pondering in her heart what they might mean. ¹⁹ 

Lukas 9:51

Rejection in Samaria

9:51 Now when ²⁰  the days drew near ²¹  for him to be taken up, ²²  Jesus ²³  set out resolutely ²⁴  to go to Jerusalem. ²⁵ 

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ²⁶  himself stood among them and said to them, “Peace be with you.” ²⁷ 

Lukas 1:2

1:2 like the accounts ²⁸  passed on ²⁹  to us by those who were eyewitnesses and servants of the word ³⁰  from the beginning. ³¹ 

Lukas 5:1

The Call of the Disciples

5:1 Now ³²  Jesus was standing by the Lake of Gennesaret, ³³  and the crowd was pressing around him ³⁴  to hear the word of God.

Lukas 8:56

8:56 Her ³⁵  parents were astonished, but he ordered them to tell no one ³⁶  what had happened.

Lukas 24:19

24:19 He ³⁷  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ³⁸  who, with his powerful deeds and words, proved to be a prophet ³⁹  before God and all the people;

Lukas 5:14

5:14 Then ⁴⁰  he ordered the man ⁴¹  to tell no one, ⁴²  but commanded him, ⁴³  “Go ⁴⁴  and show yourself to a priest, and bring the offering ⁴⁵  for your cleansing, as Moses commanded, ⁴⁶  as a testimony to them.” ⁴⁷ 

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ⁴⁸  was going through the grain fields on ⁴⁹  a Sabbath, ⁵⁰  and his disciples picked some heads of wheat, ⁵¹  rubbed them in their hands, and ate them. ⁵² 

Lukas 11:1

Instructions on Prayer

11:1 Now ⁵³  Jesus ⁵⁴  was praying in a certain place. When ⁵⁵  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ⁵⁶  taught ⁵⁷  his disciples.”

Lukas 20:1

The Authority of Jesus

20:1 Now one ⁵⁸  day, as Jesus ⁵⁹  was teaching the people in the temple courts ⁶⁰  and proclaiming ⁶¹  the gospel, the chief priests and the experts in the law ⁶²  with the elders came up ⁶³ 

Lukas 1:3

1:3 So ⁶⁴  it seemed good to me as well, ⁶⁵  because I have followed ⁶⁶  all things carefully from the beginning, to write an orderly account ⁶⁷  for you, most excellent Theophilus,

Lukas 18:43

18:43 And immediately he regained ⁶⁸  his sight and followed Jesus, ⁶⁹  praising ⁷⁰  God. When ⁷¹  all the people saw it, they too ⁷²  gave praise to God.

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ⁷³  “Are you the only visitor to Jerusalem who doesn’t know ⁷⁴  the things that have happened there ⁷⁵  in these days?”

Lukas 21:31

21:31 So also you, when you see these things happening, know ⁷⁶  that the kingdom of God ⁷⁷  is near.

Lukas 23:49

23:49 And all those who knew Jesus ⁷⁸  stood at a distance, and the women who had followed him from Galilee saw ⁷⁹  these things.

Lukas 24:15

24:15 While ⁸⁰  they were talking and debating ⁸¹  these things, ⁸²  Jesus himself approached and began to accompany them

Lukas 2:15

2:15 When ⁸³  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ⁸⁴  and see this thing that has taken place, that the Lord ⁸⁵  has made known to us.”

Lukas 3:19

3:19 But when John rebuked Herod ⁸⁶  the tetrarch ⁸⁷  because of Herodias, his brother’s wife, ⁸⁸  and because of all the evil deeds ⁸⁹  that he had done,

Lukas 7:24

7:24 When ⁹⁰  John’s messengers had gone, Jesus ⁹¹  began to speak to the crowds about John: “What did you go out into the wilderness ⁹²  to see? A reed shaken by the wind? ⁹³ 

Lukas 21:11

21:11 There will be great earthquakes, and famines ⁹⁴  and plagues in various places, and there will be terrifying sights ⁹⁵  and great signs ⁹⁶  from heaven.

Lukas 24:21

24:21 But we had hoped ⁹⁷  that he was the one who was going to redeem ⁹⁸  Israel. Not only this, but it is now the third day since these things happened.

Lukas 24:47

24:47 and repentance ⁹⁹  for the forgiveness of sins would be proclaimed ¹⁰⁰  in his name to all nations, ¹⁰¹  beginning from Jerusalem. ¹⁰² 

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ¹⁰³  he said to himself, “If this man were a prophet, ¹⁰⁴  he would know who and what kind of woman ¹⁰⁵  this is who is touching him, that she is a sinner.”

[7:18]  ¹ tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

[7:18]  ² tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

[7:18]  ³ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[1:1]  ⁴ tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ⁵ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ⁶ tn Or “events.”

[1:1]  ⁷ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[24:14]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[1:65]  ⁹ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:65]  sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.

[8:36]  ¹⁰ tn Here δέ (de) has not been translated.

[8:36]  ¹¹ tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

[5:26]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ¹³ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ¹⁴ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ¹⁵ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ¹⁶ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ¹⁷ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ¹⁸ sn See the note on today in 2:11.

[2:19]  ¹⁹ tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

[9:51]  ²⁰ 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.

[9:51]  ²¹ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ²² sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ²⁴ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:36]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ²⁷ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[1:2]  ²⁸ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ²⁹ tn Or “delivered.”

[1:2]  ³⁰ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ³¹ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[5:1]  ³² tn Grk “Now 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.

[5:1]  ³³ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ³⁴ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[8:56]  ³⁵ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ³⁶ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[24:19]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ³⁸ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ³⁹ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[5:14]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ⁴¹ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ⁴² sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ⁴³ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ⁴⁴ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ⁴⁵ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ⁴⁶ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ⁴⁷ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[6:1]  ⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁴⁹ tn Grk “Now it happened that on.” 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.

[6:1]  ⁵⁰ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ⁵¹ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ⁵² tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[11:1]  ⁵³ tn Grk “And it happened that while.” 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 been translated as “now” to indicate the transition to a new topic.

[11:1]  ⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ⁵⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ⁵⁶ sn John refers to John the Baptist.

[11:1]  ⁵⁷ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[20:1]  ⁵⁸ 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 καί (kai) has been translated as “now” to indicate the transition to a new topic.

[20:1]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ⁶⁰ tn Grk “the temple.”

[20:1]  ⁶¹ tn Or “preaching.”

[20:1]  ⁶² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ⁶³ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[1:3]  ⁶⁴ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ⁶⁵ sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ⁶⁶ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ⁶⁷ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[18:43]  ⁶⁸ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ⁶⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ⁷⁰ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ⁷² tn The word “too” has been supplied for stylistic reasons.

[24:18]  ⁷³ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ⁷⁴ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ⁷⁵ tn Grk “in it” (referring to the city of Jerusalem).

[21:31]  ⁷⁶ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ⁷⁷ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[23:49]  ⁷⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ⁷⁹ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.

[24:15]  ⁸⁰ tn Grk “And it happened that while.” 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.

[24:15]  ⁸¹ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ⁸² tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:15]  ⁸³ 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.

[2:15]  ⁸⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ⁸⁵ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[3:19]  ⁸⁶ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[3:19]  ⁸⁷ sn See the note on tetrarch in 3:1.

[3:19]  ⁸⁸ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (th" gunaiko" Filippou tou adelfou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

[3:19]  sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.

[3:19]  ⁸⁹ tn Or “immoralities.”

[7:24]  ⁹⁰ tn Here δέ (de) has not been translated.

[7:24]  ⁹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁹² tn Or “desert.”

[7:24]  ⁹³ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[21:11]  ⁹⁴ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ⁹⁵ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ⁹⁶ sn See Jer 4:13-22; 14:12; 21:6-7.

[24:21]  ⁹⁷ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ⁹⁸ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:47]  ⁹⁹ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹⁰⁰ tn Or “preached,” “announced.”

[24:47]  ¹⁰¹ 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]  ¹⁰² 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.

[7:39]  ¹⁰³ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ¹⁰⁴ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ¹⁰⁵ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.