Luke 1:17

1:17 And he will go as forerunner before the Lord ¹  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ²  to make ready for the Lord a people prepared for him.”

Luke 3:15

3:15 While the people were filled with anticipation ³  and they all wondered ⁴  whether perhaps John ⁵  could be the Christ, ⁶ 

Luke 5:1

The Call of the Disciples

5:1 Now ⁷  Jesus was standing by the Lake of Gennesaret, ⁸  and the crowd was pressing around him ⁹  to hear the word of God.

Luke 6:3

6:3 Jesus ¹⁰  answered them, ¹¹  “Haven’t you read what David did when he and his companions were hungry –

Luke 6:20

6:20 Then ¹²  he looked up ¹³  at his disciples and said:

“Blessed ¹⁴  are you who are poor, ¹⁵  for the kingdom of God belongs ¹⁶  to you.

Luke 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ¹⁷  afterward ¹⁸  he went on through towns ¹⁹  and villages, preaching and proclaiming the good news ²⁰  of the kingdom of God. ²¹  The ²²  twelve were with him,

Luke 9:51

Rejection in Samaria

9:51 Now when ²³  the days drew near ²⁴  for him to be taken up, ²⁵  Jesus ²⁶  set out resolutely ²⁷  to go to Jerusalem. ²⁸ 

Luke 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ²⁹  entered a certain village where a woman named Martha welcomed him as a guest. ³⁰ 

Luke 11:17

11:17 But Jesus, ³¹  realizing their thoughts, said to them, ³²  “Every kingdom divided against itself is destroyed, ³³  and a divided household falls. ³⁴ 

Luke 18:39

18:39 And those who were in front ³⁵  scolded ³⁶  him to get him to be quiet, but he shouted ³⁷  even more, “Son of David, have mercy on me!”

Luke 19:9

19:9 Then ³⁸  Jesus said to him, “Today salvation ³⁹  has come to this household, ⁴⁰  because he too is a son of Abraham! ⁴¹ 

Luke 24:25

24:25 So ⁴²  he said to them, “You ⁴³  foolish people ⁴⁴  – how slow of heart ⁴⁵  to believe ⁴⁶  all that the prophets have spoken!

[1:17]  ¹ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ² sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[3:15]  ³ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  ⁴ tn Grk “pondered in their hearts.”

[3:15]  ⁵ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:1]  ⁵ 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]  ⁶ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁷ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[6:3]  ⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ⁸ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:20]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹⁰ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ¹¹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ¹² sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ¹³ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[8:1]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “cities.”

[8:1]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:51]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹⁷ 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]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:38]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ¹⁶ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[11:17]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ¹⁸ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ¹⁹ tn Or “is left in ruins.”

[11:17]  ²⁰ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[18:39]  ¹⁹ sn That is, those who were at the front of the procession.

[18:39]  ²⁰ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39]  ²¹ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

[19:9]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²² sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ²³ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ²⁴ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[24:25]  ²³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ²⁴ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ²⁵ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ²⁶ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ²⁷ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.