Lukas 4:21

4:21 Then ¹  he began to tell them, “Today ²  this scripture has been fulfilled even as you heard it being read.” ³ 

Lukas 4:24

4:24 And he added, ⁴  “I tell you the truth, ⁵  no prophet is acceptable ⁶  in his hometown.

Lukas 5:9

5:9 For ⁷  Peter ⁸  and all who were with him were astonished ⁹  at the catch of fish that they had taken,

Lukas 6:33

6:33 And ¹⁰  if you do good to those who do good to you, what credit is that to you? Even ¹¹  sinners ¹²  do the same.

Lukas 7:26

7:26 What did you go out to see? A prophet? Yes, I tell you, and more ¹³  than a prophet.

Lukas 10:15

10:15 And you, Capernaum, ¹⁴  will you be exalted to heaven? ¹⁵  No, you will be thrown down to Hades! ¹⁶ 

Lukas 10:33

10:33 But ¹⁷  a Samaritan ¹⁸  who was traveling ¹⁹  came to where the injured man ²⁰  was, and when he saw him, he felt compassion for him. ²¹ 

Lukas 10:39

10:39 She ²²  had a sister named Mary, who sat ²³  at the Lord’s feet ²⁴  and listened to what he said.

Lukas 11:30

11:30 For just as Jonah became a sign to the people of Nineveh, ²⁵  so the Son of Man will be a sign ²⁶  to this generation. ²⁷ 

Lukas 12:25

12:25 And which of you by worrying ²⁸  can add an hour to his life? ²⁹ 

Lukas 12:56

12:56 You hypocrites! ³⁰  You know how to interpret the appearance of the earth and the sky, but how can you not know how ³¹  to interpret the present time?

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ³²  and sinners were coming ³³  to hear him.

Lukas 15:15

15:15 So he went and worked for ³⁴  one of the citizens of that country, who ³⁵  sent him to his fields to feed pigs. ³⁶ 

Lukas 16:12

16:12 And if you haven’t been trustworthy ³⁷  with someone else’s property, ³⁸  who will give you your own ³⁹ ?

Lukas 16:21

16:21 who longed to eat ⁴⁰  what fell from the rich man’s table. In addition, the dogs ⁴¹  came and licked ⁴²  his sores.

Lukas 17:16

17:16 He ⁴³  fell with his face to the ground ⁴⁴  at Jesus’ feet and thanked him. ⁴⁵  (Now ⁴⁶  he was a Samaritan.) ⁴⁷ 

Lukas 17:25

17:25 But first he must ⁴⁸  suffer many things and be rejected by this generation.

Lukas 17:35

17:35 There will be two women grinding grain together; ⁴⁹  one will be taken and the other left.”

Lukas 18:41

18:41 “What do you want me to do for you?” He replied, ⁵⁰  “Lord, let me see again.” ⁵¹ 

Lukas 19:7

19:7 And when the people ⁵²  saw it, they all complained, ⁵³  “He has gone in to be the guest of a man who is a sinner.” ⁵⁴ 

Lukas 21:29

The Parable of the Fig Tree

21:29 Then ⁵⁵  he told them a parable: “Look at the fig tree and all the other trees. ⁵⁶ 

Lukas 24:15

24:15 While ⁵⁷  they were talking and debating ⁵⁸  these things, ⁵⁹  Jesus himself approached and began to accompany them

[4:21]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ² sn See the note on today in 2:11.

[4:21]  ³ tn Grk “in your hearing.”

[4:24]  ⁴ tn Grk “said,” but since this is a continuation of previous remarks, “added” is used here.

[4:24]  ⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[4:24]  ⁶ sn Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable (δεκτός, dektos), which also occurs in v. 19: Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor), but he is not “accepted” by the people of his own hometown.

[5:9]  ⁷ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ⁸ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ⁹ sn In the Greek text, this term is in an emphatic position.

[6:33]  ¹⁰ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ¹¹ tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ¹² sn See the note on the word sinners in v. 32.

[7:26]  ¹³ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[10:15]  ¹⁴ 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.

[10:15]  map For location see Map1 D2; Map2 C3; Map3 B2.

[10:15]  ¹⁵ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ¹⁶ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[10:33]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ¹⁸ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ¹⁹ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ²⁰ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ²¹ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

[10:39]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ²³ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ²⁴ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[11:30]  ²⁵ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ²⁶ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ²⁷ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[12:25]  ²⁸ tn Or “by being anxious.”

[12:25]  ²⁹ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[12:56]  ³⁰ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ³¹ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[15:1]  ³² sn See the note on tax collectors in 3:12.

[15:1]  ³³ tn Grk “were drawing near.”

[15:15]  ³⁴ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ³⁵ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ³⁶ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[16:12]  ³⁷ tn Or “faithful.”

[16:12]  ³⁸ tn Grk “have not been faithful with what is another’s.”

[16:12]  ³⁹ tn Grk “what is your own.”

[16:21]  ⁴⁰ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ⁴¹ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ⁴² sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[17:16]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁴⁴ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁴⁵ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁴⁷ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:25]  ⁴⁸ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[17:35]  ⁴⁹ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[18:41]  ⁵⁰ tn Grk “said.”

[18:41]  ⁵¹ tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[19:7]  ⁵² tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ⁵³ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ⁵⁴ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[21:29]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ⁵⁶ tn Grk “all the trees.”

[24:15]  ⁵⁷ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ⁵⁸ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ⁵⁹ tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.