Luke 1:41

1:41 When ¹  Elizabeth heard Mary’s greeting, the baby leaped ²  in her ³  womb, and Elizabeth was filled with the Holy Spirit. ⁴ 

Luke 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁵  of one shouting in the wilderness: ⁶ 

‘Prepare the way for the Lord,

make ⁷  his paths straight.

Luke 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁸  And a voice came from heaven, “You are my one dear Son; ⁹  in you I take great delight.” ¹⁰ 

Luke 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ¹¹  when the sky ¹²  was shut up three and a half years, and ¹³  there was a great famine over all the land.

Luke 6:4

6:4 how he entered the house of God, took ¹⁴  and ate the sacred bread, ¹⁵  which is not lawful ¹⁶  for any to eat but the priests alone, and ¹⁷  gave it to his companions?” ¹⁸ 

Luke 6:22

6:22 “Blessed are you when people ¹⁹  hate you, and when they exclude you and insult you and reject you as evil ²⁰  on account of the Son of Man!

Luke 7:12

7:12 As he approached the town gate, a man ²¹  who had died was being carried out, ²²  the only son of his mother (who ²³  was a widow ²⁴ ), and a large crowd from the town ²⁵  was with her.

Luke 8:47

8:47 When ²⁶  the woman saw that she could not escape notice, ²⁷  she came trembling and fell down before him. In ²⁸  the presence of all the people, she explained why ²⁹  she had touched him and how she had been immediately healed.

Luke 11:1

Instructions on Prayer

11:1 Now ³⁰  Jesus ³¹  was praying in a certain place. When ³²  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ³³  taught ³⁴  his disciples.”

Luke 11:36

11:36 If ³⁵  then ³⁶  your whole body is full of light, with no part in the dark, ³⁷  it will be as full of light as when the light of a lamp shines on you.” ³⁸ 

Luke 12:27

12:27 Consider how the flowers ³⁹  grow; they do not work ⁴⁰  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Luke 15:21

15:21 Then ⁴¹  his son said to him, ‘Father, I have sinned against heaven ⁴²  and against you; I am no longer worthy to be called your son.’ ⁴³ 

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ⁴⁴  also said to the disciples, “There was a rich man who was informed of accusations ⁴⁵  that his manager ⁴⁶  was wasting ⁴⁷  his assets.

Luke 17:6

17:6 So ⁴⁸  the Lord replied, ⁴⁹  “If ⁵⁰  you had faith the size of ⁵¹  a mustard seed, you could say to this black mulberry ⁵²  tree, ‘Be pulled out by the roots and planted in the sea,’ ⁵³  and it would obey ⁵⁴  you.

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ⁵⁵  ‘God, I thank ⁵⁶  you that I am not like other people: ⁵⁷  extortionists, ⁵⁸  unrighteous people, ⁵⁹  adulterers – or even like this tax collector. ⁶⁰ 

Luke 19:5

19:5 And when Jesus came to that place, he looked up ⁶¹  and said to him, “Zacchaeus, come down quickly, ⁶²  because I must ⁶³  stay at your house today.” ⁶⁴ 

Luke 22:61

22:61 Then ⁶⁵  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ⁶⁶  how he had said to him, “Before a rooster crows today, you will deny me three times.”

Luke 23:14

23:14 and said to them, “You brought me this man as one who was misleading ⁶⁷  the people. When I examined him before you, I ⁶⁸  did not find this man guilty ⁶⁹  of anything you accused him of doing.

[1:41]  ¹ tn Grk “And 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ² sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ³ tn The antecedent of “her” is Elizabeth.

[1:41]  ⁴ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[3:4]  ⁵ tn Or “A voice.”

[3:4]  ⁶ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁷ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[3:22]  ⁹ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ¹⁰ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ¹¹ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[4:25]  ¹³ sn Elijah’s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24, also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18.

[4:25]  ¹⁴ tn Or “the heaven”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. Since the context here refers to a drought (which produced the famine), “sky” is preferable.

[4:25]  ¹⁵ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[6:4]  ¹⁷ tn Grk “and took.”

[6:4]  ¹⁸ tn Grk “the bread of presentation.”

[6:4]  ¹⁹ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ²⁰ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ²¹ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:22]  ²¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ²² tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[7:12]  ²⁵ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ²⁶ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ²⁷ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ²⁸ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ²⁹ tn Or “city.”

[8:47]  ²⁹ tn Here δέ (de) has not been translated.

[8:47]  ³⁰ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ³¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ³² tn Grk “told for what reason.”

[11:1]  ³³ 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]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ³⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ³⁶ sn John refers to John the Baptist.

[11:1]  ³⁷ 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.

[11:36]  ³⁷ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ³⁸ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ³⁹ tn Grk “not having any part dark.”

[11:36]  ⁴⁰ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[12:27]  ⁴¹ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ⁴² tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[15:21]  ⁴⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ⁴⁶ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ⁴⁷ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[16:1]  ⁴⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁵⁰ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁵¹ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁵² tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[17:6]  ⁵³ tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[17:6]  ⁵⁴ tn Grk “said.”

[17:6]  ⁵⁵ tn This is a mixed condition, with ἄν (an) in the apodosis.

[17:6]  ⁵⁶ tn Grk “faith as,” “faith like.”

[17:6]  ⁵⁷ sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.

[17:6]  ⁵⁸ tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).

[17:6]  ⁵⁹ tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.

[18:11]  ⁵⁷ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ⁵⁸ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ⁵⁹ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ⁶⁰ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ⁶¹ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ⁶² sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[19:5]  ⁶¹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ⁶² tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ⁶³ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ⁶⁴ sn On today here and in v. 9, see the note on today in 2:11.

[22:61]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ⁶⁶ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

[23:14]  ⁶⁹ tn This term also appears in v. 2.

[23:14]  ⁷⁰ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁷¹ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.