Lukas 5:23

5:23 Which is easier, ¹  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’?

Lukas 6:13

6:13 When ²  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ³ 

Lukas 9:41

9:41 Jesus answered, ⁴  “You ⁵  unbelieving ⁶  and perverse generation! How much longer ⁷  must I be with you and endure ⁸  you? ⁹  Bring your son here.”

Lukas 9:52

9:52 He ¹⁰  sent messengers on ahead of him. ¹¹  As they went along, ¹²  they entered a Samaritan village to make things ready in advance ¹³  for him,

Lukas 11:27

11:27 As ¹⁴  he said these things, a woman in the crowd spoke out ¹⁵  to him, “Blessed is the womb ¹⁶  that bore you and the breasts at which you nursed!” ¹⁷ 

Lukas 11:51

11:51 from the blood of Abel ¹⁸  to the blood of Zechariah, ¹⁹  who was killed ²⁰  between the altar and the sanctuary. ²¹  Yes, I tell you, it will be charged against ²²  this generation.

Lukas 11:53

11:53 When he went out from there, the experts in the law ²³  and the Pharisees began to oppose him bitterly, ²⁴  and to ask him hostile questions ²⁵  about many things,

Lukas 19:14

19:14 But his citizens ²⁶  hated ²⁷  him and sent a delegation after him, saying, ‘We do not want this man ²⁸  to be king ²⁹  over us!’

Lukas 22:10

22:10 He said to them, “Listen, ³⁰  when you have entered the city, a man carrying a jar of water ³¹  will meet you. ³²  Follow him into the house that he enters,

Lukas 23:26

The Crucifixion

23:26 As ³³  they led him away, they seized Simon of Cyrene, ³⁴  who was coming in from the country. ³⁵  They placed the cross on his back and made him carry it behind Jesus. ³⁶ 

Lukas 24:13

Jesus Walks the Road to Emmaus

24:13 Now ³⁷  that very day two of them ³⁸  were on their way to a village called Emmaus, about seven miles ³⁹  from Jerusalem. ⁴⁰ 

[5:23]  ¹ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

[6:13]  ² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ³ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[9:41]  ⁴ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ⁵ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ⁶ tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ⁷ tn Grk “how long.”

[9:41]  ⁸ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ⁹ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:52]  ¹⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹¹ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ¹² tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹³ tn Or “to prepare (things) for him.”

[11:27]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn For this term see L&N 8.69.

[11:27]  ¹⁷ 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.

[11:51]  ¹⁸ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ¹⁹ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ²⁰ tn Or “who perished.”

[11:51]  ²¹ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ²² tn Or “required from.”

[11:53]  ²³ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ²⁴ tn Or “terribly.”

[11:53]  ²⁵ tn For this term see L&N 33.183.

[19:14]  ²⁶ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ²⁷ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ²⁸ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ²⁹ tn Or “to rule.”

[22:10]  ³⁰ tn Grk “behold.”

[22:10]  ³¹ 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]  ³² 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.

[23:26]  ³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ³⁴ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ³⁵ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ³⁶ tn Grk “they placed the cross on him to carry behind Jesus.”

[24:13]  ³⁷ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[24:13]  ³⁸ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ³⁹ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.