Lukas 4:40-41

4:40 As the sun was setting, all those who had any relatives ¹  sick with various diseases brought them to Jesus. ²  He placed ³  his hands on every one of them and healed them. 4:41 Demons also came out ⁴  of many, crying out, ⁵  “You are the Son of God!” ⁶  But he rebuked ⁷  them, and would not allow them to speak, ⁸  because they knew that he was the Christ. ⁹ 

Lukas 5:3

5:3 He got into ¹⁰  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ¹¹  Jesus ¹²  sat down ¹³  and taught the crowds from the boat.

Lukas 6:17

The Sermon on the Plain

6:17 Then ¹⁴  he came down with them and stood on a level place. ¹⁵  And a large number ¹⁶  of his disciples had gathered ¹⁷  along with ¹⁸  a vast multitude from all over Judea, from ¹⁹  Jerusalem, ²⁰  and from the seacoast of Tyre ²¹  and Sidon. ²²  They came to hear him and to be healed ²³  of their diseases,

Lukas 8:22

Stilling of a Storm

8:22 One ²⁴  day Jesus ²⁵  got into a boat ²⁶  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ²⁷  they set out,

Lukas 8:37

8:37 Then ²⁸  all the people of the Gerasenes ²⁹  and the surrounding region ³⁰  asked Jesus ³¹  to leave them alone, ³²  for they were seized with great fear. ³³  So ³⁴  he got into the boat and left. ³⁵ 

Lukas 8:47

8:47 When ³⁶  the woman saw that she could not escape notice, ³⁷  she came trembling and fell down before him. In ³⁸  the presence of all the people, she explained why ³⁹  she had touched him and how she had been immediately healed.

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ⁴⁰  the apostles returned, ⁴¹  they told Jesus ⁴²  everything they had done. Then ⁴³  he took them with him and they withdrew privately to a town ⁴⁴  called Bethsaida. ⁴⁵ 

Lukas 9:16

9:16 Then ⁴⁶  he took the five loaves and the two fish, and looking up to heaven he gave thanks ⁴⁷  and broke them. He gave them to the disciples to set before the crowd.

Lukas 11:27

11:27 As ⁴⁸  he said these things, a woman in the crowd spoke out ⁴⁹  to him, “Blessed is the womb ⁵⁰  that bore you and the breasts at which you nursed!” ⁵¹ 

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ⁵²  proceeded to tell a parable, because he was near to Jerusalem, ⁵³  and because they thought ⁵⁴  that the kingdom of God ⁵⁵  was going to ⁵⁶  appear immediately.

Lukas 20:19

20:19 Then ⁵⁷  the experts in the law ⁵⁸  and the chief priests wanted to arrest ⁵⁹  him that very hour, because they realized he had told this parable against them. But ⁶⁰  they were afraid of the people.

Lukas 22:19

22:19 Then ⁶¹  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ⁶²  which is given for you. ⁶³  Do this in remembrance of me.”

Lukas 23:8

23:8 When ⁶⁴  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ⁶⁵  some miraculous sign. ⁶⁶ 

Lukas 24:19

24:19 He ⁶⁷  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ⁶⁸  who, with his powerful deeds and words, proved to be a prophet ⁶⁹  before God and all the people;

[4:40]  ¹ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ³ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[4:41]  ⁴ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ⁵ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ⁶ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ⁷ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ⁸ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:41]  sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.

[5:3]  ¹⁰ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ¹³ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[6:17]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ¹⁵ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ¹⁶ tn Grk “large crowd.”

[6:17]  ¹⁷ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ¹⁸ tn Grk “and.”

[6:17]  ¹⁹ tn Grk “and from,” 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.

[6:17]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ²¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ²² sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:17]  ²³ sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.

[8:22]  ²⁴ 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]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ²⁶ sn A boat that held all the disciples would be of significant size.

[8:22]  ²⁷ 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]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ²⁹ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ³⁰ 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]  ³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ³² tn Or “to depart from them.”

[8:37]  ³³ 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]  ³⁴ 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]  ³⁵ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[8:47]  ³⁶ tn Here δέ (de) has not been translated.

[8:47]  ³⁷ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ³⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ³⁹ tn Grk “told for what reason.”

[9:10]  ⁴⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ⁴¹ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ⁴² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ⁴⁴ 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]  ⁴⁵ 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.

[9:16]  ⁴⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ⁴⁷ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[11:27]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn For this term see L&N 8.69.

[11:27]  ⁵¹ 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.

[19:11]  ⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ⁵⁴ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ⁵⁵ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ⁵⁶ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[20:19]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ⁵⁸ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ⁵⁹ tn Grk “tried to lay hands on him.”

[20:19]  ⁶⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[22:19]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ⁶² tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ⁶³ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[23:8]  ⁶⁴ tn Here δέ (de) has not been translated.

[23:8]  ⁶⁵ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ⁶⁶ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).

[24:19]  ⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ⁶⁸ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ⁶⁹ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.