Lukas 8:30

8:30 Jesus then ¹  asked him, “What is your name?” He ²  said, “Legion,” ³  because many demons had entered him.

Lukas 9:6

9:6 Then ⁴  they departed and went throughout ⁵  the villages, proclaiming the good news ⁶  and healing people everywhere.

Lukas 10:8

10:8 Whenever ⁷  you enter a town ⁸  and the people ⁹  welcome you, eat what is set before you.

Lukas 12:49

Not Peace, but Division

12:49 “I have come ¹⁰  to bring ¹¹  fire on the earth – and how I wish it were already kindled!

Lukas 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ¹² 

Lukas 18:17

18:17 I tell you the truth, ¹³  whoever does not receive ¹⁴  the kingdom of God like a child ¹⁵  will never ¹⁶  enter it.”

Lukas 18:24

18:24 When Jesus noticed this, ¹⁷  he said, “How hard ¹⁸  it is for the rich to enter the kingdom of God! ¹⁹ 

Lukas 19:35

19:35 Then ²⁰  they brought it to Jesus, threw their cloaks ²¹  on the colt, ²²  and had Jesus get on ²³  it.

Lukas 20:18

20:18 Everyone who falls on this stone will be broken to pieces, ²⁴  and the one on whom it falls will be crushed.” ²⁵ 

Lukas 23:19

23:19 (This ²⁶  was a man who had been thrown into prison for an insurrection ²⁷  started in the city, and for murder.) ²⁸ 

Lukas 24:26

24:26 Wasn’t ²⁹  it necessary ³⁰  for the Christ ³¹  to suffer these things and enter into his glory?”

[8:30]  ¹ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ² tn Here δέ (de) has not been translated.

[8:30]  ³ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[9:6]  ⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ⁵ tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

[9:6]  ⁶ tn Or “preaching the gospel.”

[9:6]  sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.

[10:8]  ⁷ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ⁸ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ⁹ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[12:49]  ¹⁰ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ¹¹ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:51]  ¹² tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[18:17]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ¹⁴ sn On receive see John 1:12.

[18:17]  ¹⁵ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ¹⁶ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[18:24]  ¹⁷ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ¹⁸ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ¹⁹ 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.

[19:35]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ²¹ tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ²² sn See Zech 9:9.

[19:35]  ²³ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[20:18]  ²⁴ tn On this term, see BDAG 972 s.v. συνθλάω.

[20:18]  ²⁵ tn Grk “on whomever it falls, it will crush him.”

[20:18]  sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.

[23:19]  ²⁶ tn Grk “who” (a continuation of the previous sentence).

[23:19]  ²⁷ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ²⁸ sn This is a parenthetical note by the author.

[24:26]  ²⁹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ³⁰ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ³¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.