Lukas 4:30

4:30 But he passed through the crowd ¹  and went on his way. ² 

Lukas 4:38

4:38 After Jesus left ³  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ⁴  to help her. ⁵ 

Lukas 5:16

5:16 Yet Jesus himself ⁶  frequently withdrew ⁷  to the wilderness ⁸  and prayed.

Lukas 6:4

6:4 how he entered the house of God, took ⁹  and ate the sacred bread, ¹⁰  which is not lawful ¹¹  for any to eat but the priests alone, and ¹²  gave it to his companions?” ¹³ 

Lukas 6:34

6:34 And if you lend to those from whom you hope to be repaid, ¹⁴  what credit is that to you? Even sinners ¹⁵  lend to sinners, so that they may be repaid in full. ¹⁶ 

Lukas 7:35

7:35 But wisdom is vindicated ¹⁷  by all her children.” ¹⁸ 

Lukas 7:38

7:38 As ¹⁹  she stood ²⁰  behind him at his feet, weeping, she began to wet his feet with her tears. She ²¹  wiped them with her hair, ²²  kissed ²³  them, ²⁴  and anointed ²⁵  them with the perfumed oil.

Lukas 8:13

8:13 Those ²⁶  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ²⁷  but ²⁸  in a time of testing ²⁹  fall away. ³⁰ 

Lukas 9:16

9:16 Then ³¹  he took the five loaves and the two fish, and looking up to heaven he gave thanks ³²  and broke them. He gave them to the disciples to set before the crowd.

Lukas 10:24

10:24 For I tell you that many prophets and kings longed to see ³³  what you see but did not see it, and to hear what you hear but did not hear it.”

Lukas 11:29

The Sign of Jonah

11:29 As ³⁴  the crowds were increasing, Jesus ³⁵  began to say, “This generation is a wicked generation; it looks for a sign, ³⁶  but no sign will be given to it except the sign of Jonah. ³⁷ 

Lukas 16:24

16:24 So ³⁸  he called out, ³⁹  ‘Father Abraham, have mercy on me, and send Lazarus ⁴⁰  to dip the tip of his finger ⁴¹  in water and cool my tongue, because I am in anguish ⁴²  in this fire.’ ⁴³ 

Lukas 19:36

19:36 As ⁴⁴  he rode along, they ⁴⁵  spread their cloaks on the road.

Lukas 20:28

20:28 They asked him, ⁴⁶  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ⁴⁷  must marry ⁴⁸  the widow and father children ⁴⁹  for his brother. ⁵⁰ 

Lukas 20:40

20:40 For they did not dare any longer to ask ⁵¹  him anything.

Lukas 21:19

21:19 By your endurance ⁵²  you will gain ⁵³  your lives. ⁵⁴ 

Lukas 22:37

22:37 For I tell you that this scripture must be ⁵⁵  fulfilled in me, ‘And he was counted with the transgressors.’ ⁵⁶  For what is written about me is being fulfilled.” ⁵⁷ 

Lukas 23:26

The Crucifixion

23:26 As ⁵⁸  they led him away, they seized Simon of Cyrene, ⁵⁹  who was coming in from the country. ⁶⁰  They placed the cross on his back and made him carry it behind Jesus. ⁶¹ 

[4:30]  ¹ tn Grk “their midst.”

[4:30]  ² tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19.

[4:38]  ³ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁵ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[5:16]  ⁶ tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ⁷ tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ⁸ tn Or “desert.”

[6:4]  ⁹ tn Grk “and took.”

[6:4]  ¹⁰ tn Grk “the bread of presentation.”

[6:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

[6:4]  ¹¹ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ¹² tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ¹³ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:4]  sn See 1 Sam 21:1-6.

[6:34]  ¹⁴ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

[6:34]  ¹⁵ sn See the note on the word sinners in v. 32.

[6:34]  ¹⁶ tn Grk “to receive as much again.”

[7:35]  ¹⁷ tn Or “shown to be right.” This is the same verb translated “acknowledged… justice” in v. 29, with a similar sense – including the notion of response. Wisdom’s children are those who respond to God through John and Jesus.

[7:35]  ¹⁸ tn Or “by all those who follow her” (cf. CEV, NLT). Note that the parallel in Matt 11:19 reads “by her deeds.”

[7:38]  ¹⁹ tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ²⁰ tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ²¹ tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:38]  ²² tn Grk “with the hair of her head.”

[7:38]  ²³ tn Grk “and kissed,” 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.

[7:38]  ²⁴ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ²⁵ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[8:13]  ²⁶ tn Here δέ (de) has not been translated.

[8:13]  ²⁷ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ²⁹ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ³⁰ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[9:16]  ³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ³² 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.”

[10:24]  ³³ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[11:29]  ³⁴ tn Here δέ (de) has not been translated.

[11:29]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ³⁶ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ³⁷ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[16:24]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ³⁹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁴⁰ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ⁴¹ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ⁴² tn Or “in terrible pain” (L&N 24.92).

[16:24]  ⁴³ sn Fire in this context is OT imagery; see Isa 66:24.

[19:36]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ⁴⁵ tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[20:28]  ⁴⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ⁴⁷ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ⁴⁸ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ⁴⁹ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ⁵⁰ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[20:40]  ⁵¹ sn The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.

[21:19]  ⁵² sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ⁵³ tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

[21:19]  ⁵⁴ tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.

[22:37]  ⁵⁵ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ⁵⁶ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ⁵⁷ tn Grk “is having its fulfillment.”

[23:26]  ⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ⁵⁹ 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]  ⁶⁰ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ⁶¹ tn Grk “they placed the cross on him to carry behind Jesus.”