Lukas 2:3

2:3 Everyone ¹  went to his own town ²  to be registered.

Lukas 2:11

2:11 Today ³  your Savior is born in the city ⁴  of David. ⁵  He is Christ ⁶  the Lord.

Lukas 13:22

The Narrow Door

13:22 Then ⁷  Jesus ⁸  traveled throughout ⁹  towns ¹⁰  and villages, teaching and making his way toward ¹¹  Jerusalem. ¹² 

Lukas 19:19

19:19 So ¹³  the king ¹⁴  said to him, ‘And you are to be over five cities.’

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹⁵  when Jesus ¹⁶  approached ¹⁷  and saw the city, he wept over it,

Lukas 2:4

2:4 So ¹⁸  Joseph also went up from the town of Nazareth ¹⁹  in Galilee to Judea, to the city ²⁰  of David called Bethlehem, ²¹  because he was of the house ²²  and family line ²³  of David.

Lukas 4:29

4:29 They got up, forced ²⁴  him out of the town, ²⁵  and brought him to the brow of the hill on which their town was built, so that ²⁶  they could throw him down the cliff. ²⁷ 

Lukas 7:12

7:12 As he approached the town gate, a man ²⁸  who had died was being carried out, ²⁹  the only son of his mother (who ³⁰  was a widow ³¹ ), and a large crowd from the town ³²  was with her.

Lukas 1:39

Mary and Elizabeth

1:39 In those days ³³  Mary got up and went hurriedly into the hill country, to a town of Judah, ³⁴ 

Lukas 2:39

2:39 So ³⁵  when Joseph and Mary ³⁶  had performed ³⁷  everything according to the law of the Lord, ³⁸  they returned to Galilee, to their own town ³⁹  of Nazareth. ⁴⁰ 

Lukas 4:31

Ministry in Capernaum

4:31 So ⁴¹  he went down to Capernaum, ⁴²  a town ⁴³  in Galilee, and on the Sabbath he began to teach the people. ⁴⁴ 

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ⁴⁵  from one town after another, ⁴⁶  he spoke to them ⁴⁷  in a parable:

Lukas 10:8

10:8 Whenever ⁴⁸  you enter a town ⁴⁹  and the people ⁵⁰  welcome you, eat what is set before you.

Lukas 10:10

10:10 But whenever ⁵¹  you enter a town ⁵²  and the people ⁵³  do not welcome ⁵⁴  you, go into its streets ⁵⁵  and say,

Lukas 10:12

10:12 I tell you, it will be more bearable on that day for Sodom ⁵⁶  than for that town! ⁵⁷ 

Lukas 18:2

18:2 He said, ⁵⁸  “In a certain city ⁵⁹  there was a judge ⁶⁰  who neither feared God nor respected people. ⁶¹ 

Lukas 23:19

23:19 (This ⁶²  was a man who had been thrown into prison for an insurrection ⁶³  started in the city, and for murder.) ⁶⁴ 

Lukas 1:26

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ⁶⁵  the angel Gabriel ⁶⁶  was sent by ⁶⁷  God to a town of Galilee called Nazareth, ⁶⁸ 

Lukas 4:43

4:43 But Jesus ⁶⁹  said to them, “I must ⁷⁰  proclaim the good news of the kingdom ⁷¹  of God to the other towns ⁷²  too, for that is what I was sent ⁷³  to do.” ⁷⁴ 

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ⁷⁵  afterward ⁷⁶  Jesus ⁷⁷  went to a town ⁷⁸  called Nain, and his disciples and a large crowd went with him.

Lukas 7:37

7:37 Then ⁷⁹  when a woman of that town, who was a sinner, learned that Jesus ⁸⁰  was dining ⁸¹  at the Pharisee’s house, she brought an alabaster jar ⁸²  of perfumed oil. ⁸³ 

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ⁸⁴  afterward ⁸⁵  he went on through towns ⁸⁶  and villages, preaching and proclaiming the good news ⁸⁷  of the kingdom of God. ⁸⁸  The ⁸⁹  twelve were with him,

Lukas 8:34

8:34 When ⁹⁰  the herdsmen saw what had happened, they ran off and spread the news ⁹¹  in the town ⁹²  and countryside.

Lukas 9:5

9:5 Wherever ⁹³  they do not receive you, ⁹⁴  as you leave that town, ⁹⁵  shake the dust off ⁹⁶  your feet as a testimony against them.”

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ⁹⁷  the apostles returned, ⁹⁸  they told Jesus ⁹⁹  everything they had done. Then ¹⁰⁰  he took them with him and they withdrew privately to a town ¹⁰¹  called Bethsaida. ¹⁰² 

Lukas 18:3

18:3 There was also a widow ¹⁰³  in that city ¹⁰⁴  who kept coming ¹⁰⁵  to him and saying, ‘Give me justice against my adversary.’

Lukas 19:17

19:17 And the king ¹⁰⁶  said to him, ‘Well done, good slave! Because you have been faithful ¹⁰⁷  in a very small matter, you will have authority ¹⁰⁸  over ten cities.’

Lukas 23:51

23:51 (He ¹⁰⁹  had not consented ¹¹⁰  to their plan and action.) He ¹¹¹  was from the Judean town ¹¹²  of Arimathea, and was looking forward to ¹¹³  the kingdom of God. ¹¹⁴ 

Lukas 8:27

8:27 As ¹¹⁵  Jesus ¹¹⁶  stepped ashore, ¹¹⁷  a certain man from the town ¹¹⁸  met him who was possessed by demons. ¹¹⁹  For a long time this man ¹²⁰  had worn no clothes and had not lived in a house, but among ¹²¹  the tombs.

Lukas 8:39

8:39 “Return to your home, ¹²²  and declare ¹²³  what God has done for you.” ¹²⁴  So ¹²⁵  he went away, proclaiming throughout the whole town ¹²⁶  what Jesus ¹²⁷  had done for him.

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ¹²⁸  the Lord appointed seventy-two ¹²⁹  others and sent them on ahead of him two by two into every town ¹³⁰  and place where he himself was about to go.

Lukas 10:11

10:11 ‘Even the dust of your town ¹³¹  that clings to our feet we wipe off ¹³²  against you. ¹³³  Nevertheless know this: The kingdom of God has come.’ ¹³⁴ 

Lukas 22:10

22:10 He said to them, “Listen, ¹³⁵  when you have entered the city, a man carrying a jar of water ¹³⁶  will meet you. ¹³⁷  Follow him into the house that he enters,

Lukas 24:49

24:49 And look, I am sending you ¹³⁸  what my Father promised. ¹³⁹  But stay in the city ¹⁴⁰  until you have been clothed with power ¹⁴¹  from on high.”

Lukas 5:12

Healing a Leper

5:12 While ¹⁴²  Jesus ¹⁴³  was in one of the towns, ¹⁴⁴  a man came ¹⁴⁵  to him who was covered with ¹⁴⁶  leprosy. ¹⁴⁷  When ¹⁴⁸  he saw Jesus, he bowed down with his face to the ground ¹⁴⁹  and begged him, ¹⁵⁰  “Lord, if ¹⁵¹  you are willing, you can make me clean.”

Lukas 14:21

14:21 So ¹⁵²  the slave came back and reported this to his master. Then the master of the household was furious ¹⁵³  and said to his slave, ‘Go out quickly ¹⁵⁴  to the streets and alleys of the city, ¹⁵⁵  and bring in the poor, ¹⁵⁶  the crippled, ¹⁵⁷  the blind, and the lame.’

[2:3]  ¹ tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:3]  ² tn Or “hometown” (so CEV).

[2:11]  ³ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ⁴ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ⁵ tn This is another indication of a royal, messianic connection.

[2:11]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:11]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[13:22]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ⁹ tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ¹⁰ tn Or “cities.”

[13:22]  ¹¹ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

[13:22]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:19]  ¹³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ¹⁴ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:41]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ¹⁶ tn Grk “he.”

[19:41]  ¹⁷ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[2:4]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ¹⁹ sn On Nazareth see Luke 1:26.

[2:4]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:4]  ²⁰ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ²¹ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ²² sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ²³ tn Or “family,” “lineage.”

[4:29]  ²⁴ tn Grk “cast.”

[4:29]  ²⁵ tn Or “city.”

[4:29]  ²⁶ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ²⁷ 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.

[7:12]  ²⁸ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ²⁹ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ³⁰ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ³¹ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ³² tn Or “city.”

[1:39]  ³³ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

[1:39]  ³⁴ sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

[2:39]  ³⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ³⁶ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ³⁷ tn Or “completed.”

[2:39]  ³⁸ sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ³⁹ tn Or “city.”

[2:39]  ⁴⁰ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:31]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ⁴² sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:31]  ⁴³ tn Or “city.”

[4:31]  ⁴⁴ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[8:4]  ⁴⁵ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ⁴⁶ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ⁴⁷ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[10:8]  ⁴⁸ 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]  ⁴⁹ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ⁵⁰ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ⁵¹ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ⁵² tn Or “city.”

[10:10]  ⁵³ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ⁵⁴ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ⁵⁵ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:12]  ⁵⁶ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ⁵⁷ tn Or “city.”

[18:2]  ⁵⁸ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ⁵⁹ tn Or “town.”

[18:2]  ⁶⁰ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ⁶¹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[23:19]  ⁶² tn Grk “who” (a continuation of the previous sentence).

[23:19]  ⁶³ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ⁶⁴ sn This is a parenthetical note by the author.

[1:26]  ⁶⁵ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ⁶⁶ sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ⁶⁷ tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ⁶⁸ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[1:26]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:43]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁷⁰ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁷¹ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ⁷² tn Or “cities.”

[4:43]  ⁷³ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ⁷⁴ tn Grk “because for this purpose I was sent.”

[7:11]  ⁷⁵ tn Grk “And it happened that soon.” 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.

[7:11]  ⁷⁶ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ⁷⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ⁷⁸ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:37]  ⁷⁹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[7:37]  ⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ⁸¹ tn Grk “was reclining at table.”

[7:37]  ⁸² sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ⁸³ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[8:1]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ tn Or “cities.”

[8:1]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:34]  ⁹⁰ tn Here δέ (de) has not been translated.

[8:34]  ⁹¹ tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

[8:34]  ⁹² tn Or “city.”

[9:5]  ⁹³ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ⁹⁴ tn Grk “all those who do not receive you.”

[9:5]  ⁹⁵ tn Or “city.”

[9:5]  ⁹⁶ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:10]  ⁹⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ⁹⁸ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ⁹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ¹⁰¹ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  tn Or “city.”

[9:10]  ¹⁰² sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[18:3]  ¹⁰³ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ¹⁰⁴ tn Or “town.”

[18:3]  ¹⁰⁵ tn This is an iterative imperfect; the widow did this on numerous occasions.

[19:17]  ¹⁰⁶ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ¹⁰⁷ tn See Luke 16:10.

[19:17]  ¹⁰⁸ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[23:51]  ¹⁰⁹ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ¹¹⁰ tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

[23:51]  sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

[23:51]  ¹¹¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ¹¹² tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

[23:51]  ¹¹³ tn Or “waiting for.”

[23:51]  ¹¹⁴ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.

[8:27]  ¹¹⁵ tn Here δέ (de) has not been translated.

[8:27]  ¹¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ¹¹⁷ tn Grk “stepped out on land.”

[8:27]  ¹¹⁸ tn Or “city.”

[8:27]  ¹¹⁹ tn Grk “who had demons.”

[8:27]  ¹²⁰ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ¹²¹ tn Or “in.”

[8:39]  ¹²² tn Grk “your house.”

[8:39]  ¹²³ tn Or “describe.”

[8:39]  ¹²⁴ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ¹²⁵ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ¹²⁶ tn Or “city.”

[8:39]  ¹²⁷ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[10:1]  ¹²⁸ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ¹²⁹ 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]  ¹³⁰ tn Or “city.”

[10:11]  ¹³¹ tn Or “city.”

[10:11]  ¹³² sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ¹³³ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ¹³⁴ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[22:10]  ¹³⁵ tn Grk “behold.”

[22:10]  ¹³⁶ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ¹³⁷ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[24:49]  ¹³⁸ tn Grk “sending on you.”

[24:49]  ¹³⁹ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ¹⁴⁰ sn The city refers to Jerusalem.

[24:49]  ¹⁴¹ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).

[5:12]  ¹⁴² 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.

[5:12]  ¹⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ¹⁴⁴ tn Or “cities.”

[5:12]  ¹⁴⁵ tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ¹⁴⁶ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ¹⁴⁷ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ¹⁴⁸ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ¹⁴⁹ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ¹⁵⁰ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ¹⁵¹ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[14:21]  ¹⁵² tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ¹⁵³ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ¹⁵⁴ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ¹⁵⁵ tn Or “town.”

[14:21]  ¹⁵⁶ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ¹⁵⁷ tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.