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 4:35

4:35 But ⁷  Jesus rebuked him: ⁸  “Silence! Come out of him!” ⁹  Then, after the demon threw the man ¹⁰  down in their midst, he came out of him without hurting him. ¹¹ 

Luke 8:14

8:14 As for the seed that ¹²  fell among thorns, these are the ones who hear, but ¹³  as they go on their way they are choked ¹⁴  by the worries and riches and pleasures of life, ¹⁵  and their fruit does not mature. ¹⁶ 

Luke 9:39

9:39 A ¹⁷  spirit seizes him, and he suddenly screams; ¹⁸  it throws him into convulsions ¹⁹  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ²⁰  him severely.

Luke 11:7

11:7 Then ²¹  he will reply ²²  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ²³  I cannot get up and give you anything.’ ²⁴ 

Luke 11:26

11:26 Then it goes and brings seven other spirits more evil than itself, and they go in and live there, so ²⁵  the last state of that person ²⁶  is worse than the first.” ²⁷ 

Luke 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ²⁸  your whole body is full of light, but when it is diseased, ²⁹  your body is full of darkness.

Luke 11:36

11:36 If ³⁰  then ³¹  your whole body is full of light, with no part in the dark, ³²  it will be as full of light as when the light of a lamp shines on you.” ³³ 

Luke 11:51

11:51 from the blood of Abel ³⁴  to the blood of Zechariah, ³⁵  who was killed ³⁶  between the altar and the sanctuary. ³⁷  Yes, I tell you, it will be charged against ³⁸  this generation.

Luke 16:2

16:2 So ³⁹  he called the manager ⁴⁰  in and said to him, ‘What is this I hear about you? ⁴¹  Turn in the account of your administration, ⁴²  because you can no longer be my manager.’

Luke 19:44

19:44 They will demolish you ⁴³  – you and your children within your walls ⁴⁴  – and they will not leave within you one stone ⁴⁵  on top of another, ⁴⁶  because you did not recognize the time of your visitation from God.” ⁴⁷ 

Luke 24:18

24:18 Then one of them, named Cleopas, answered him, ⁴⁸  “Are you the only visitor to Jerusalem who doesn’t know ⁴⁹  the things that have happened there ⁵⁰  in these days?”

[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.”

[4:35]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ⁸ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ⁹ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ¹⁰ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ¹¹ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[8:14]  ¹³ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ¹⁵ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ¹⁶ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ¹⁷ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[9:39]  ¹⁹ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:39]  ²⁰ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ²¹ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ²² tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[11:7]  ²⁵ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ²⁶ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ²⁷ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ²⁸ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[11:26]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the concluding point of the story.

[11:26]  ³² tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:26]  ³³ sn The point of the story is that to fail to respond is to risk a worse fate than when one started.

[11:34]  ³⁷ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ³⁸ tn Or “when it is sick” (L&N 23.149).

[11:36]  ⁴³ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ⁴⁴ 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]  ⁴⁵ tn Grk “not having any part dark.”

[11:36]  ⁴⁶ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[11:51]  ⁴⁹ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ⁵⁰ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ⁵¹ tn Or “who perished.”

[11:51]  ⁵² tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ⁵³ tn Or “required from.”

[16:2]  ⁵⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ⁵⁶ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ⁵⁷ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ⁵⁸ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[19:44]  ⁶¹ tn Grk “They will raze you to the ground.”

[19:44]  ⁶² tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ⁶³ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁶⁴ tn Grk “leave stone on stone.”

[19:44]  ⁶⁵ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[24:18]  ⁶⁷ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ⁶⁸ 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]  ⁶⁹ tn Grk “in it” (referring to the city of Jerusalem).