Luke 1:5

Birth Announcement of John the Baptist

1:5 During the reign ¹  of Herod ²  king of Judea, there lived a priest named Zechariah who belonged to ³  the priestly division of Abijah, ⁴  and he had a wife named Elizabeth, ⁵  who was a descendant of Aaron. ⁶ 

Luke 1:18

1:18 Zechariah ⁷  said to the angel, “How can I be sure of this? ⁸  For I am an old man, and my wife is old as well.” ⁹ 

Luke 1:20

1:20 And now, ¹⁰  because you did not believe my words, which will be fulfilled in their time, ¹¹  you will be silent, unable to speak, ¹²  until the day these things take place.”

Luke 2:21

2:21 At ¹³  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ¹⁴  before he was conceived in the womb.

Luke 4:16

Rejection at Nazareth

4:16 Now ¹⁵  Jesus ¹⁶  came to Nazareth, ¹⁷  where he had been brought up, and went into the synagogue ¹⁸  on the Sabbath day, as was his custom. ¹⁹  He ²⁰  stood up to read, ²¹ 

Luke 4:25

4:25 But in truth I tell you, there were many widows in Israel in Elijah’s days, ²²  when the sky ²³  was shut up three and a half years, and ²⁴  there was a great famine over all the land.

Luke 4:42

4:42 The next morning ²⁵  Jesus ²⁶  departed and went to a deserted place. Yet ²⁷  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Luke 6:23

6:23 Rejoice in that day, and jump for joy, because ²⁸  your reward is great in heaven. For their ancestors ²⁹  did the same things to the prophets. ³⁰ 

Luke 8:22

Stilling of a Storm

8:22 One ³¹  day Jesus ³²  got into a boat ³³  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ³⁴  they set out,

Luke 9:22

9:22 saying, “The Son of Man must suffer ³⁵  many things and be rejected by the elders, ³⁶  chief priests, and experts in the law, ³⁷  and be killed, and on the third day be raised.” ³⁸ 

Luke 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ³⁹  and assign him a place with the unfaithful. ⁴⁰ 

Luke 13:16

13:16 Then ⁴¹  shouldn’t ⁴²  this woman, a daughter of Abraham whom Satan ⁴³  bound for eighteen long ⁴⁴  years, be released from this imprisonment ⁴⁵  on the Sabbath day?”

Luke 17:31

17:31 On that day, anyone who is on the roof, ⁴⁶  with his goods in the house, must not come down ⁴⁷  to take them away, and likewise the person in the field must not turn back.

Luke 20:1

The Authority of Jesus

20:1 Now one ⁴⁸  day, as Jesus ⁴⁹  was teaching the people in the temple courts ⁵⁰  and proclaiming ⁵¹  the gospel, the chief priests and the experts in the law ⁵²  with the elders came up ⁵³ 

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ⁵⁴  you did not arrest me. ⁵⁵  But this is your hour, ⁵⁶  and that of the power ⁵⁷  of darkness!”

Luke 24:18

24:18 Then one of them, named Cleopas, answered him, ⁵⁸  “Are you the only visitor to Jerusalem who doesn’t know ⁵⁹  the things that have happened there ⁶⁰  in these days?”

Luke 24:21

24:21 But we had hoped ⁶¹  that he was the one who was going to redeem ⁶²  Israel. Not only this, but it is now the third day since these things happened.

[1:5]  ¹ tn Grk “It happened that in the days.” 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.

[1:5]  ² sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ³ tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ⁴ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ⁵ tn Grk “and her name was Elizabeth.”

[1:5]  ⁶ tn Grk “a wife of the daughters of Aaron.”

[1:18]  ⁷ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ⁸ tn Grk “How will I know this?”

[1:18]  ⁹ tn Grk “is advanced in days” (an idiom for old age).

[1:20]  ¹³ tn Grk “behold.”

[1:20]  ¹⁴ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ¹⁵ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[2:21]  ¹⁹ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ²⁰ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[4:16]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ²⁷ 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]  ²⁸ sn See the note on synagogues in 4:15.

[4:16]  ²⁹ tn Grk “according to his custom.”

[4:16]  ³⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ³¹ 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.

[4:25]  ³¹ 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]  ³² 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]  ³³ tn Grk “as.” The particle ὡς can also function temporally (see BDAG 1105-6 s.v. 8).

[4:42]  ³⁷ tn Grk “When it became day.”

[4:42]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ³⁹ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[6:23]  ⁴³ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ⁴⁴ tn Or “forefathers”; Grk “fathers.”

[6:23]  ⁴⁵ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[8:22]  ⁴⁹ 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 δέ (de) has not been translated either.

[8:22]  ⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ⁵¹ sn A boat that held all the disciples would be of significant size.

[8:22]  ⁵² tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:22]  ⁵⁵ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ⁵⁶ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ⁵⁷ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ⁵⁸ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[12:46]  ⁶¹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ⁶² tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[13:16]  ⁶⁷ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁶⁸ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ⁶⁹ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ⁷⁰ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ⁷¹ tn Or “bondage”; Grk “bond.”

[17:31]  ⁷³ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ⁷⁴ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[20:1]  ⁷⁹ 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]  ⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ⁸¹ tn Grk “the temple.”

[20:1]  ⁸² tn Or “preaching.”

[20:1]  ⁸³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ⁸⁴ 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.

[22:53]  ⁸⁵ tn Grk “in the temple.”

[22:53]  ⁸⁶ tn Grk “lay hands on me.”

[22:53]  ⁸⁷ tn Or “your time.”

[22:53]  ⁸⁸ tn Or “authority,” “domain.”

[24:18]  ⁹¹ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ⁹² 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]  ⁹³ tn Grk “in it” (referring to the city of Jerusalem).

[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.