Luke 1:19

1:19 The ¹  angel answered him, “I am Gabriel, who stands ²  in the presence of God, and I was sent to speak to you and to bring ³  you this good news.

Luke 1:32

1:32 He ⁴  will be great, ⁵  and will be called the Son of the Most High, ⁶  and the Lord God will give him the throne of his father ⁷  David.

Luke 2:20

2:20 So ⁸  the shepherds returned, glorifying and praising ⁹  God for all they had heard and seen; everything was just as they had been told. ¹⁰ 

Luke 4:34

4:34 “Ha! Leave us alone, ¹¹  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹²  of God.”

Luke 4:43

4:43 But Jesus ¹³  said to them, “I must ¹⁴  proclaim the good news of the kingdom ¹⁵  of God to the other towns ¹⁶  too, for that is what I was sent ¹⁷  to do.” ¹⁸ 

Luke 5:1

The Call of the Disciples

5:1 Now ¹⁹  Jesus was standing by the Lake of Gennesaret, ²⁰  and the crowd was pressing around him ²¹  to hear the word of God.

Luke 5:26

5:26 Then ²²  astonishment ²³  seized them all, and they glorified ²⁴  God. They were filled with awe, ²⁵  saying, “We have seen incredible ²⁶  things ²⁷  today.” ²⁸ 

Luke 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ²⁹  afterward ³⁰  he went on through towns ³¹  and villages, preaching and proclaiming the good news ³²  of the kingdom of God. ³³  The ³⁴  twelve were with him,

Luke 9:62

9:62 Jesus ³⁵  said to him, “No one who puts his ³⁶  hand to the plow and looks back ³⁷  is fit for the kingdom of God.” ³⁸ 

Luke 11:49

11:49 For this reason also the wisdom ³⁹  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Luke 12:8

12:8 “I ⁴⁰  tell you, whoever acknowledges ⁴¹  me before men, ⁴²  the Son of Man will also acknowledge ⁴³  before God’s angels.

Luke 13:29

13:29 Then ⁴⁴  people ⁴⁵  will come from east and west, and from north and south, and take their places at the banquet table ⁴⁶  in the kingdom of God. ⁴⁷ 

Luke 14:15

The Parable of the Great Banquet

14:15 When ⁴⁸  one of those at the meal with Jesus ⁴⁹  heard this, he said to him, “Blessed is everyone ⁵⁰  who will feast ⁵¹  in the kingdom of God!” ⁵² 

Luke 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ⁵³  in your midst.” ⁵⁴ 

Luke 18:4

18:4 For ⁵⁵  a while he refused, but later on ⁵⁶  he said to himself, ‘Though I neither fear God nor have regard for people, ⁵⁷ 

Luke 18:7

18:7 Won’t ⁵⁸  God give justice to his chosen ones, who cry out ⁵⁹  to him day and night? ⁶⁰  Will he delay ⁶¹  long to help them?

Luke 18:25

18:25 In fact, it is easier for a camel to go through the eye of a needle ⁶²  than for a rich person to enter the kingdom of God.”

Luke 23:51

23:51 (He ⁶³  had not consented ⁶⁴  to their plan and action.) He ⁶⁵  was from the Judean town ⁶⁶  of Arimathea, and was looking forward to ⁶⁷  the kingdom of God. ⁶⁸ 

[1:19]  ¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ² tn Grk “the one who is standing before God.”

[1:19]  ³ tn Grk “to announce these things of good news to you.”

[1:32]  ⁴ tn Grk “this one.”

[1:32]  ⁵ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ⁶ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁷ tn Or “ancestor.”

[2:20]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ⁸ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ⁹ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[4:34]  ¹⁰ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ¹¹ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:43]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ¹⁴ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ¹⁵ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ¹⁶ tn Or “cities.”

[4:43]  ¹⁷ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ¹⁸ tn Grk “because for this purpose I was sent.”

[5:1]  ¹⁶ 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]  ¹⁷ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ¹⁸ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:26]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ²⁰ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ²¹ 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]  ²² tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ²³ 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]  ²⁴ 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]  ²⁵ sn See the note on today in 2:11.

[8:1]  ²² 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]  ²³ 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]  ²⁴ tn Or “cities.”

[8:1]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:62]  ²⁵ tn Here δέ (de) has not been translated.

[9:62]  ²⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ²⁷ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ²⁸ 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.

[11:49]  ²⁸ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[12:8]  ³¹ tn Here δέ (de) has not been translated.

[12:8]  ³² tn Or “confesses.”

[12:8]  ³³ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ³⁴ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[13:29]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ³⁵ tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ³⁶ 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]  ³⁷ 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.

[14:15]  ³⁷ tn Here δέ (de) has not been translated.

[14:15]  ³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ³⁹ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ⁴⁰ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ⁴¹ 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.

[17:21]  ⁴⁰ 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]  ⁴¹ 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]  ⁴³ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ⁴⁴ tn Grk “after these things.”

[18:4]  ⁴⁵ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:7]  ⁴⁶ tn Here δέ (de) has not been translated.

[18:7]  ⁴⁷ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ⁴⁸ tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ⁴⁹ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[18:25]  ⁴⁹ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[23:51]  ⁵² tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁵³ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  ⁵⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁵⁵ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ⁵⁶ tn Or “waiting for.”

[23:51]  ⁵⁷ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.