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 4:36

4:36 They ⁷  were all amazed and began to say ⁸  to one another, “What’s happening here? ⁹  For with authority and power ¹⁰  he commands the unclean spirits, and they come out!”

Luke 7:39

7:39 Now when the Pharisee who had invited him saw this, ¹¹  he said to himself, “If this man were a prophet, ¹²  he would know who and what kind of woman ¹³  this is who is touching him, that she is a sinner.”

Luke 8:25

8:25 Then ¹⁴  he said to them, “Where is your faith?” ¹⁵  But they were afraid and amazed, ¹⁶  saying to one another, “Who then is this? He commands even the winds and the water, ¹⁷  and they obey him!”

Luke 8:27

8:27 As ¹⁸  Jesus ¹⁹  stepped ashore, ²⁰  a certain man from the town ²¹  met him who was possessed by demons. ²²  For a long time this man ²³  had worn no clothes and had not lived in a house, but among ²⁴  the tombs.

Luke 8:45

8:45 Then ²⁵  Jesus asked, ²⁶  “Who was it who touched me?” When they all denied it, Peter ²⁷  said, “Master, the crowds are surrounding you and pressing ²⁸  against you!”

Luke 10:30

10:30 Jesus replied, ²⁹  “A man was going down ³⁰  from Jerusalem ³¹  to Jericho, ³²  and fell into the hands of robbers, who stripped him, beat ³³  him up, and went off, leaving him half dead. ³⁴ 

Luke 11:1

Instructions on Prayer

11:1 Now ³⁵  Jesus ³⁶  was praying in a certain place. When ³⁷  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ³⁸  taught ³⁹  his disciples.”

Luke 11:27

11:27 As ⁴⁰  he said these things, a woman in the crowd spoke out ⁴¹  to him, “Blessed is the womb ⁴²  that bore you and the breasts at which you nursed!” ⁴³ 

Luke 12:42

12:42 The Lord replied, ⁴⁴  “Who then is the faithful and wise manager, ⁴⁵  whom the master puts in charge of his household servants, ⁴⁶  to give them their allowance of food at the proper time?

Luke 13:6

Warning to Israel to Bear Fruit

13:6 Then ⁴⁷  Jesus ⁴⁸  told this parable: “A man had a fig tree ⁴⁹  planted in his vineyard, and he came looking for fruit on it and found none.

Luke 14:31

14:31 Or what king, going out to confront another king in battle, will not sit down ⁵⁰  first and determine whether he is able with ten thousand to oppose ⁵¹  the one coming against him with twenty thousand?

Luke 15:4

15:4 “Which one ⁵²  of you, if he has a hundred ⁵³  sheep and loses one of them, would not leave the ninety-nine in the open pasture ⁵⁴  and go look for ⁵⁵  the one that is lost until he finds it? ⁵⁶ 

Luke 15:8

15:8 “Or what woman, if she has ten silver coins ⁵⁷  and loses ⁵⁸  one of them, ⁵⁹  does not light a lamp, sweep ⁶⁰  the house, and search thoroughly until she finds it?

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ⁶¹  also said to the disciples, “There was a rich man who was informed of accusations ⁶²  that his manager ⁶³  was wasting ⁶⁴  his assets.

Luke 20:2

20:2 and said to him, ⁶⁵  “Tell us: By what authority ⁶⁶  are you doing these things? ⁶⁷  Or who it is who gave you this authority?”

[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.”

[4:36]  ⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ⁸ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ⁹ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ¹⁰ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[7:39]  ¹³ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ¹⁴ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ¹⁵ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:25]  ¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ²⁰ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ²¹ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ²² sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[8:27]  ²⁵ tn Here δέ (de) has not been translated.

[8:27]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ²⁷ tn Grk “stepped out on land.”

[8:27]  ²⁸ tn Or “city.”

[8:27]  ²⁹ tn Grk “who had demons.”

[8:27]  ³⁰ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ³¹ tn Or “in.”

[8:45]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ³² tn Grk “said.”

[8:45]  ³³ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ³⁴ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[10:30]  ³⁷ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ³⁸ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ⁴⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ⁴¹ tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:30]  ⁴² sn That is, in a state between life and death; severely wounded.

[11:1]  ⁴³ 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]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ⁴⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ⁴⁶ sn John refers to John the Baptist.

[11:1]  ⁴⁷ 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.

[11:27]  ⁴⁹ tn Grk “And it happened that as.” 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.

[11:27]  ⁵⁰ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ⁵¹ tn For this term see L&N 8.69.

[11:27]  ⁵² sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[12:42]  ⁵⁵ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ⁵⁶ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ⁵⁷ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[13:6]  ⁶¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ⁶² tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ⁶³ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[14:31]  ⁶⁷ tn The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[14:31]  ⁶⁸ tn On the meaning of this verb see also L&N 55.3, “to meet in battle, to face in battle.”

[15:4]  ⁷³ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ⁷⁴ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ⁷⁵ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ⁷⁶ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ⁷⁷ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:8]  ⁷⁹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ⁸⁰ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ⁸¹ tn Grk “one coin.”

[15:8]  ⁸² tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:1]  ⁸⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁸⁶ 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]  ⁸⁷ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁸⁸ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[20:2]  ⁹¹ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ⁹² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ⁹³ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?