Lukas 5:24

5:24 But so that you may know ¹  that the Son of Man ²  has authority on earth to forgive sins” – he said to the paralyzed man ³  – “I tell you, stand up, take your stretcher ⁴  and go home.” ⁵ 

Lukas 5:29

5:29 Then ⁶  Levi gave a great banquet ⁷  in his house for Jesus, ⁸  and there was a large crowd of tax collectors and others sitting ⁹  at the table with them.

Lukas 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ¹⁰  Won’t they both fall ¹¹  into a pit?

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ¹²  afterward ¹³  Jesus ¹⁴  went to a town ¹⁵  called Nain, and his disciples and a large crowd went with him.

Lukas 7:24

7:24 When ¹⁶  John’s messengers had gone, Jesus ¹⁷  began to speak to the crowds about John: “What did you go out into the wilderness ¹⁸  to see? A reed shaken by the wind? ¹⁹ 

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ²⁰  from one town after another, ²¹  he spoke to them ²²  in a parable:

Lukas 8:19

Jesus’ True Family

8:19 Now Jesus’ ²³  mother and his brothers ²⁴  came to him, but ²⁵  they could not get near him because of the crowd.

Lukas 8:51

8:51 Now when he came to the house, Jesus ²⁶  did not let anyone go in with him except Peter, John, ²⁷  and James, and the child’s father and mother.

Lukas 9:3

9:3 He ²⁸  said to them, “Take nothing for your ²⁹  journey – no staff, ³⁰  no bag, ³¹  no bread, no money, and do not take an extra tunic. ³² 

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ³³  the apostles returned, ³⁴  they told Jesus ³⁵  everything they had done. Then ³⁶  he took them with him and they withdrew privately to a town ³⁷  called Bethsaida. ³⁸ 

Lukas 9:18

Peter’s Confession

9:18 Once ³⁹  when Jesus ⁴⁰  was praying ⁴¹  by himself, and his disciples were nearby, he asked them, ⁴²  “Who do the crowds say that I am?” ⁴³ 

Lukas 9:28

The Transfiguration

9:28 Now ⁴⁴  about eight days ⁴⁵  after these sayings, Jesus ⁴⁶  took with him Peter, John, and James, and went up the mountain to pray.

Lukas 9:32

9:32 Now Peter and those with him were quite sleepy, ⁴⁷  but as they became fully awake, ⁴⁸  they saw his glory and the two men standing with him.

Lukas 10:2

10:2 He ⁴⁹  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ⁵⁰  to send out ⁵¹  workers into his harvest.

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ⁵²  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ⁵³  began to speak first to his disciples, “Be on your guard against ⁵⁴  the yeast of the Pharisees, ⁵⁵  which is hypocrisy. ⁵⁶ 

Lukas 14:15

The Parable of the Great Banquet

14:15 When ⁵⁷  one of those at the meal with Jesus ⁵⁸  heard this, he said to him, “Blessed is everyone ⁵⁹  who will feast ⁶⁰  in the kingdom of God!” ⁶¹ 

Lukas 15:4

15:4 “Which one ⁶²  of you, if he has a hundred ⁶³  sheep and loses one of them, would not leave the ninety-nine in the open pasture ⁶⁴  and go look for ⁶⁵  the one that is lost until he finds it? ⁶⁶ 

Lukas 18:10

18:10 “Two men went up ⁶⁷  to the temple to pray, one a Pharisee ⁶⁸  and the other a tax collector. ⁶⁹ 

Lukas 19:42

19:42 saying, “If you had only known on this day, ⁷⁰  even you, the things that make for peace! ⁷¹  But now they are hidden ⁷²  from your eyes.

Lukas 20:25

20:25 So ⁷³  he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ⁷⁴ 

Lukas 22:20

22:20 And in the same way he took ⁷⁵  the cup after they had eaten, ⁷⁶  saying, “This cup that is poured out for you is the new covenant ⁷⁷  in my blood.

[5:24]  ¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ³ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:24]  ⁴ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ⁵ tn Grk “to your house.”

[5:29]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ⁷ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁹ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[6:39]  ¹⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ¹¹ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[7:11]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ¹⁵ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:24]  ¹⁶ tn Here δέ (de) has not been translated.

[7:24]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ¹⁸ tn Or “desert.”

[7:24]  ¹⁹ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[8:4]  ²⁰ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ²¹ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ²² tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:19]  ²³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ²⁴ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:51]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ²⁷ tn Grk “and John,” 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.

[9:3]  ²⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ²⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ³⁰ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ³¹ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ³² tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[9:10]  ³³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ³⁴ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ³⁷ 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]  ³⁸ 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.

[9:18]  ³⁹ tn Grk “And it happened that.” 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.

[9:18]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ⁴¹ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ⁴² tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ⁴³ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[9:28]  ⁴⁴ tn Grk “Now it happened that about.” 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.

[9:28]  ⁴⁵ tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:32]  ⁴⁷ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ⁴⁸ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[10:2]  ⁴⁹ tn Here δέ (de) has not been translated.

[10:2]  ⁵⁰ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ⁵¹ tn Grk “to thrust out.”

[12:1]  ⁵² tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ⁵⁴ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁵⁵ sn See the note on Pharisees in 5:17.

[12:1]  ⁵⁶ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[14:15]  ⁵⁷ tn Here δέ (de) has not been translated.

[14:15]  ⁵⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ⁵⁹ tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ⁶⁰ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ⁶¹ 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.

[15:4]  ⁶² tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ⁶³ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ⁶⁴ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ⁶⁵ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ⁶⁶ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[18:10]  ⁶⁷ sn The temple is on a hill in Jerusalem, so one would go up to enter its precincts.

[18:10]  ⁶⁸ sn See the note on Pharisees in 5:17.

[18:10]  ⁶⁹ sn See the note on tax collectors in 3:12.

[19:42]  ⁷⁰ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁷¹ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ⁷² sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[20:25]  ⁷³ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ⁷⁴ sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[22:20]  ⁷⁵ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ⁷⁶ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ⁷⁷ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.