Lukas 1:17

1:17 And he will go as forerunner before the Lord ¹  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ²  to make ready for the Lord a people prepared for him.”

Lukas 1:22

1:22 When ³  he came out, he was not able to speak to them. They ⁴  realized that he had seen a vision ⁵  in the holy place, ⁶  because ⁷  he was making signs to them and remained unable to speak. ⁸ 

Lukas 2:28

2:28 Simeon ⁹  took him in his arms and blessed God, saying, ¹⁰ 

Lukas 3:15-16

3:15 While the people were filled with anticipation ¹¹  and they all wondered ¹²  whether perhaps John ¹³  could be the Christ, ¹⁴  3:16 John answered them all, ¹⁵  “I baptize you with water, ¹⁶  but one more powerful than I am is coming – I am not worthy ¹⁷  to untie the strap ¹⁸  of his sandals. He will baptize you with the Holy Spirit and fire. ¹⁹ 

Lukas 3:23

The Genealogy of Jesus

3:23 So ²⁰  Jesus, when he began his ministry, ²¹  was about thirty years old. He was ²²  the son (as was supposed) ²³  of Joseph, the son ²⁴  of Heli,

Lukas 4:15

4:15 He ²⁵  began to teach ²⁶  in their synagogues ²⁷  and was praised ²⁸  by all.

Lukas 4:30

4:30 But he passed through the crowd ²⁹  and went on his way. ³⁰ 

Lukas 5:1

The Call of the Disciples

5:1 Now ³¹  Jesus was standing by the Lake of Gennesaret, ³²  and the crowd was pressing around him ³³  to hear the word of God.

Lukas 5:14

5:14 Then ³⁴  he ordered the man ³⁵  to tell no one, ³⁶  but commanded him, ³⁷  “Go ³⁸  and show yourself to a priest, and bring the offering ³⁹  for your cleansing, as Moses commanded, ⁴⁰  as a testimony to them.” ⁴¹ 

Lukas 5:16-17

5:16 Yet Jesus himself ⁴²  frequently withdrew ⁴³  to the wilderness ⁴⁴  and prayed.

Healing and Forgiving a Paralytic

5:17 Now on ⁴⁵  one of those days, while he was teaching, there were Pharisees ⁴⁶  and teachers of the law ⁴⁷  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ⁴⁸  and the power of the Lord was with him ⁴⁹  to heal.

Lukas 5:37

5:37 And no one pours new wine into old wineskins. ⁵⁰  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed.

Lukas 6:3

6:3 Jesus ⁵¹  answered them, ⁵²  “Haven’t you read what David did when he and his companions were hungry –

Lukas 6:8

6:8 But ⁵³  he knew ⁵⁴  their thoughts, ⁵⁵  and said to the man who had the withered hand, “Get up and stand here.” ⁵⁶  So ⁵⁷  he rose and stood there.

Lukas 6:20

6:20 Then ⁵⁸  he looked up ⁵⁹  at his disciples and said:

“Blessed ⁶⁰  are you who are poor, ⁶¹  for the kingdom of God belongs ⁶²  to you.

Lukas 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁶³  Then ⁶⁴  your reward will be great, and you will be sons ⁶⁵  of the Most High, ⁶⁶  because he is kind to ungrateful and evil people. ⁶⁷ 

Lukas 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Lukas 7:5

7:5 because he loves our nation, ⁶⁸  and even ⁶⁹  built our synagogue.” ⁷⁰ 

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ⁷¹  afterward ⁷²  he went on through towns ⁷³  and villages, preaching and proclaiming the good news ⁷⁴  of the kingdom of God. ⁷⁵  The ⁷⁶  twelve were with him,

Lukas 8:22

Stilling of a Storm

8:22 One ⁷⁷  day Jesus ⁷⁸  got into a boat ⁷⁹  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ⁸⁰  they set out,

Lukas 8:37

8:37 Then ⁸¹  all the people of the Gerasenes ⁸²  and the surrounding region ⁸³  asked Jesus ⁸⁴  to leave them alone, ⁸⁵  for they were seized with great fear. ⁸⁶  So ⁸⁷  he got into the boat and left. ⁸⁸ 

Lukas 8:54

8:54 But Jesus ⁸⁹  gently took her by the hand and said, ⁹⁰  “Child, get up.”

Lukas 9:51

Rejection in Samaria

9:51 Now when ⁹¹  the days drew near ⁹²  for him to be taken up, ⁹³  Jesus ⁹⁴  set out resolutely ⁹⁵  to go to Jerusalem. ⁹⁶ 

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ⁹⁷  the Lord appointed seventy-two ⁹⁸  others and sent them on ahead of him two by two into every town ⁹⁹  and place where he himself was about to go.

Lukas 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹⁰⁰  entered a certain village where a woman named Martha welcomed him as a guest. ¹⁰¹ 

Lukas 11:17

11:17 But Jesus, ¹⁰²  realizing their thoughts, said to them, ¹⁰³  “Every kingdom divided against itself is destroyed, ¹⁰⁴  and a divided household falls. ¹⁰⁵ 

Lukas 11:28

11:28 But he replied, ¹⁰⁶  “Blessed rather are those who hear the word of God and obey ¹⁰⁷  it!”

Lukas 15:14

15:14 Then ¹⁰⁸  after he had spent everything, a severe famine took place in that country, and he began to be in need.

Lukas 16:24

16:24 So ¹⁰⁹  he called out, ¹¹⁰  ‘Father Abraham, have mercy on me, and send Lazarus ¹¹¹  to dip the tip of his finger ¹¹²  in water and cool my tongue, because I am in anguish ¹¹³  in this fire.’ ¹¹⁴ 

Lukas 17:11

The Grateful Leper

17:11 Now on ¹¹⁵  the way to Jerusalem, ¹¹⁶  Jesus ¹¹⁷  was passing along ¹¹⁸  between Samaria and Galilee.

Lukas 17:16

17:16 He ¹¹⁹  fell with his face to the ground ¹²⁰  at Jesus’ feet and thanked him. ¹²¹  (Now ¹²²  he was a Samaritan.) ¹²³ 

Lukas 18:39

18:39 And those who were in front ¹²⁴  scolded ¹²⁵  him to get him to be quiet, but he shouted ¹²⁶  even more, “Son of David, have mercy on me!”

Lukas 19:2

19:2 Now ¹²⁷  a man named Zacchaeus was there; he was a chief tax collector ¹²⁸  and was rich.

Lukas 19:9

19:9 Then ¹²⁹  Jesus said to him, “Today salvation ¹³⁰  has come to this household, ¹³¹  because he too is a son of Abraham! ¹³² 

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ¹³³  lord,

“Sit at my right hand,

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 23:9

23:9 So ¹³⁴  Herod ¹³⁵  questioned him at considerable length; Jesus ¹³⁶  gave him no answer.

Lukas 24:15

24:15 While ¹³⁷  they were talking and debating ¹³⁸  these things, ¹³⁹  Jesus himself approached and began to accompany them

Lukas 24:21

24:21 But we had hoped ¹⁴⁰  that he was the one who was going to redeem ¹⁴¹  Israel. Not only this, but it is now the third day since these things happened.

Lukas 24:25

24:25 So ¹⁴²  he said to them, “You ¹⁴³  foolish people ¹⁴⁴  – how slow of heart ¹⁴⁵  to believe ¹⁴⁶  all that the prophets have spoken!

Lukas 24:28

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ¹⁴⁷ 

Lukas 24:31

24:31 At this point ¹⁴⁸  their eyes were opened and they recognized ¹⁴⁹  him. ¹⁵⁰  Then ¹⁵¹  he vanished out of their sight.

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ¹⁵²  himself stood among them and said to them, “Peace be with you.” ¹⁵³ 

Lukas 24:39

24:39 Look at my hands and my feet; it’s me! ¹⁵⁴  Touch me and see; a ghost ¹⁵⁵  does not have flesh and bones like you see I have.”

[1:17]  ¹ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ² sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:22]  ³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ⁴ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ⁵ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁶ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁷ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁸ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[2:28]  ⁹ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ¹⁰ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[3:15]  ¹¹ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ¹² tn Grk “pondered in their hearts.”

[3:15]  ¹³ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[3:16]  ¹⁵ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ¹⁶ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ¹⁷ tn Grk “of whom I am not worthy.”

[3:16]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!

[3:16]  ¹⁸ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ¹⁹ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[3:23]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.

[3:23]  ²¹ tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[3:23]  ²² tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.

[3:23]  ²³ sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.

[3:23]  ²⁴ tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.

[3:23]  tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.

[4:15]  ²⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ²⁶ tn The imperfect verb has been translated ingressively.

[4:15]  ²⁷ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT 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).

[4:15]  ²⁸ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[4:30]  ²⁹ tn Grk “their midst.”

[4:30]  ³⁰ tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[5:1]  ³¹ 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]  ³² sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ³³ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:14]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ³⁵ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ³⁶ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ³⁷ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ³⁸ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ³⁹ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ⁴⁰ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ⁴¹ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:16]  ⁴² tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ⁴³ tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ⁴⁴ tn Or “desert.”

[5:17]  ⁴⁵ tn Grk “And it happened that on.” 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.

[5:17]  ⁴⁶ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ⁴⁷ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ⁴⁸ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:17]  ⁴⁹ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[5:37]  ⁵⁰ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[6:3]  ⁵¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ⁵² tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:8]  ⁵³ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ⁵⁴ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ⁵⁵ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ⁵⁶ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:20]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ⁵⁹ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ⁶⁰ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ⁶¹ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ⁶² sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[6:35]  ⁶³ tn Or “in return.”

[6:35]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ⁶⁵ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ⁶⁶ sn That is, “sons of God.”

[6:35]  ⁶⁷ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[7:5]  ⁶⁸ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ⁶⁹ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ⁷⁰ sn See the note on synagogues in 4:15.

[8:1]  ⁷¹ 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]  ⁷² 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]  ⁷³ tn Or “cities.”

[8:1]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:22]  ⁷⁷ 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]  ⁷⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ⁷⁹ sn A boat that held all the disciples would be of significant size.

[8:22]  ⁸⁰ 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.

[8:37]  ⁸¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ⁸² tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ⁸³ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ⁸⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ⁸⁵ tn Or “to depart from them.”

[8:37]  ⁸⁶ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ⁸⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ⁸⁸ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:54]  ⁸⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁹⁰ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[9:51]  ⁹¹ tn Grk “And it happened that when.” 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.

[9:51]  ⁹² tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ⁹³ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ⁹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ⁹⁵ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ⁹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ⁹⁷ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁹⁸ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁹⁹ tn Or “city.”

[10:38]  ¹⁰⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ¹⁰¹ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:38]  tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

[11:17]  ¹⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ¹⁰³ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ¹⁰⁴ tn Or “is left in ruins.”

[11:17]  ¹⁰⁵ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[11:28]  ¹⁰⁶ tn Grk “said.”

[11:28]  ¹⁰⁷ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[15:14]  ¹⁰⁸ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[16:24]  ¹⁰⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ¹¹⁰ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ¹¹¹ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ¹¹² sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ¹¹³ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ¹¹⁴ sn Fire in this context is OT imagery; see Isa 66:24.

[17:11]  ¹¹⁵ tn Grk “Now it happened that on.” 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.

[17:11]  ¹¹⁶ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ¹¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ¹¹⁸ tn Or “was traveling about.”

[17:16]  ¹¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ¹²⁰ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ¹²¹ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ¹²² tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹²³ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[18:39]  ¹²⁴ sn That is, those who were at the front of the procession.

[18:39]  ¹²⁵ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39]  ¹²⁶ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

[19:2]  ¹²⁷ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. 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).

[19:2]  ¹²⁸ sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[19:9]  ¹²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ¹³⁰ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ¹³¹ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ¹³² sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[20:42]  ¹³³ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[23:9]  ¹³⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.

[23:9]  ¹³⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:9]  ¹³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:15]  ¹³⁷ 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 not been translated because of differences between Greek and English style.

[24:15]  ¹³⁸ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ¹³⁹ tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:21]  ¹⁴⁰ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ¹⁴¹ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:25]  ¹⁴² tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ¹⁴³ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹⁴⁴ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹⁴⁵ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ¹⁴⁶ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:28]  ¹⁴⁷ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

[24:31]  ¹⁴⁸ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ¹⁴⁹ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ¹⁵⁰ tn This pronoun is somewhat emphatic.

[24:31]  ¹⁵¹ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:36]  ¹⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ¹⁵³ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[24:39]  ¹⁵⁴ tn Grk “that it is I myself.”

[24:39]  ¹⁵⁵ tn See tc note on “ghost” in v. 37.