Lukas 1:53

1:53 he has filled the hungry with good things, ¹  and has sent the rich away empty. ² 

Lukas 4:29

4:29 They got up, forced ³  him out of the town, ⁴  and brought him to the brow of the hill on which their town was built, so that ⁵  they could throw him down the cliff. ⁶ 

Lukas 8:29

8:29 For Jesus ⁷  had started commanding ⁸  the evil ⁹  spirit to come out of the man. (For it had seized him many times, so ¹⁰  he would be bound with chains and shackles ¹¹  and kept under guard. But ¹²  he would break the restraints and be driven by the demon into deserted ¹³  places.) ¹⁴ 

Lukas 8:54

8:54 But Jesus ¹⁵  gently took her by the hand and said, ¹⁶  “Child, get up.”

Lukas 11:49

11:49 For this reason also the wisdom ¹⁷  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 19:45

Cleansing the Temple

19:45 Then ¹⁸  Jesus ¹⁹  entered the temple courts ²⁰  and began to drive out those who were selling things there, ²¹ 

Lukas 20:10-11

20:10 When harvest time came, he sent a slave ²²  to the tenants so that they would give ²³  him his portion of the crop. ²⁴  However, the tenants beat his slave ²⁵  and sent him away empty-handed. 20:11 So ²⁶  he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. ²⁷ 

[1:53]  ¹ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ² sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[4:29]  ³ tn Grk “cast.”

[4:29]  ⁴ tn Or “city.”

[4:29]  ⁵ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ⁶ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[8:29]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ⁸ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ⁹ tn Grk “unclean.”

[8:29]  ¹⁰ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ¹¹ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹³ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹⁴ sn This is a parenthetical, explanatory comment by the author.

[8:54]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ¹⁶ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[11:49]  ¹⁷ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[19:45]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:45]  ¹⁹ tn Grk “he.”

[19:45]  ²⁰ tn Grk “the temple” (also in v. 47).

[19:45]  sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.

[19:45]  ²¹ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[20:10]  ²² sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ²³ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ²⁴ tn Grk “from the fruit of the vineyard.”

[20:10]  ²⁵ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[20:10]  sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.

[20:11]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ²⁷ sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.