Lukas 4:32

4:32 They ¹  were amazed ²  at his teaching, because he spoke ³  with authority. ⁴ 

Lukas 9:29

9:29 As ⁵  he was praying, ⁶  the appearance of his face was transformed, ⁷  and his clothes became very bright, a brilliant white. ⁸ 

Lukas 17:11

The Grateful Leper

17:11 Now on ⁹  the way to Jerusalem, ¹⁰  Jesus ¹¹  was passing along ¹²  between Samaria and Galilee.

Lukas 13:22

The Narrow Door

13:22 Then ¹³  Jesus ¹⁴  traveled throughout ¹⁵  towns ¹⁶  and villages, teaching and making his way toward ¹⁷  Jerusalem. ¹⁸ 

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ¹⁹  Then ²⁰  they threw dice ²¹  to divide his clothes. ²² 

Lukas 1:72

1:72 He has done this ²³  to show mercy ²⁴  to our ancestors, ²⁵ 

and to remember his holy covenant ²⁶  –

Lukas 2:40

2:40 And the child grew and became strong, ²⁷  filled with wisdom, ²⁸  and the favor ²⁹  of God ³⁰  was upon him.

Lukas 19:28

The Triumphal Entry

19:28 After Jesus ³¹  had said this, he continued on ahead, ³²  going up to Jerusalem. ³³ 

Lukas 22:14

The Lord’s Supper

22:14 Now ³⁴  when the hour came, Jesus ³⁵  took his place at the table ³⁶  and the apostles joined ³⁷  him.

Lukas 9:37

Healing a Boy with an Unclean Spirit

9:37 Now on ³⁸  the next day, when they had come down from the mountain, a large crowd met him.

Lukas 9:53

9:53 but the villagers ³⁹  refused to welcome ⁴⁰  him, because he was determined to go to Jerusalem. ⁴¹ 

Lukas 10:39

10:39 She ⁴²  had a sister named Mary, who sat ⁴³  at the Lord’s feet ⁴⁴  and listened to what he said.

Lukas 3:17

3:17 His winnowing fork ⁴⁵  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁴⁶  but the chaff he will burn up with inextinguishable fire.” ⁴⁷ 

Lukas 6:13

6:13 When ⁴⁸  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ⁴⁹ 

Lukas 18:7

18:7 Won’t ⁵⁰  God give justice to his chosen ones, who cry out ⁵¹  to him day and night? ⁵²  Will he delay ⁵³  long to help them?

Lukas 22:44

22:44 And in his anguish ⁵⁴  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ⁵⁵ 

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ⁵⁶  deserving death. ⁵⁷ 

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ⁵⁸  of no crime deserving death. ⁵⁹  I will therefore flog ⁶⁰  him and release him.”

Lukas 3:23

The Genealogy of Jesus

3:23 So ⁶¹  Jesus, when he began his ministry, ⁶²  was about thirty years old. He was ⁶³  the son (as was supposed) ⁶⁴  of Joseph, the son ⁶⁵  of Heli,

Lukas 4:37

4:37 So ⁶⁶  the news ⁶⁷  about him spread into all areas of the region. ⁶⁸ 

Lukas 7:1

Healing the Centurion’s Slave

7:1 After Jesus ⁶⁹  had finished teaching all this to the people, ⁷⁰  he entered Capernaum. ⁷¹ 

Lukas 14:25

Counting the Cost

14:25 Now large crowds ⁷²  were accompanying Jesus, ⁷³  and turning to them he said,

Lukas 20:45

Jesus Warns the Disciples against Pride

20:45 As ⁷⁴  all the people were listening, Jesus ⁷⁵  said to his disciples,

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ⁷⁶  was going through the grain fields on ⁷⁷  a Sabbath, ⁷⁸  and his disciples picked some heads of wheat, ⁷⁹  rubbed them in their hands, and ate them. ⁸⁰ 

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ⁸¹  afterward ⁸²  he went on through towns ⁸³  and villages, preaching and proclaiming the good news ⁸⁴  of the kingdom of God. ⁸⁵  The ⁸⁶  twelve were with him,

Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ⁸⁷  Jesus ⁸⁸  called ⁸⁹  the twelve ⁹⁰  together, he gave them power and authority over all demons and to cure ⁹¹  diseases,

Lukas 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ⁹²  said to his disciples, “Stumbling blocks are sure to come, but woe ⁹³  to the one through whom they come!

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ⁹⁴  Jesus ⁹⁵  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ⁹⁶  and everything that is written about the Son of Man by the prophets will be accomplished. ⁹⁷ 

Lukas 18:34

18:34 But ⁹⁸  the twelve ⁹⁹  understood none of these things. This ¹⁰⁰  saying was hidden from them, and they did not grasp ¹⁰¹  what Jesus meant. ¹⁰² 

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ¹⁰³  proceeded to tell a parable, because he was near to Jerusalem, ¹⁰⁴  and because they thought ¹⁰⁵  that the kingdom of God ¹⁰⁶  was going to ¹⁰⁷  appear immediately.

Lukas 19:29

19:29 Now ¹⁰⁸  when he approached Bethphage ¹⁰⁹  and Bethany, at the place called the Mount of Olives, ¹¹⁰  he sent two of the disciples,

Lukas 20:20

Paying Taxes to Caesar

20:20 Then ¹¹¹  they watched him carefully and sent spies who pretended to be sincere. ¹¹²  They wanted to take advantage of what he might say ¹¹³  so that they could deliver him up to the authority and jurisdiction ¹¹⁴  of the governor.

Lukas 20:26

20:26 Thus ¹¹⁵  they were unable in the presence of the people to trap ¹¹⁶  him with his own words. ¹¹⁷  And stunned ¹¹⁸  by his answer, they fell silent.

Lukas 6:17

The Sermon on the Plain

6:17 Then ¹¹⁹  he came down with them and stood on a level place. ¹²⁰  And a large number ¹²¹  of his disciples had gathered ¹²²  along with ¹²³  a vast multitude from all over Judea, from ¹²⁴  Jerusalem, ¹²⁵  and from the seacoast of Tyre ¹²⁶  and Sidon. ¹²⁷  They came to hear him and to be healed ¹²⁸  of their diseases,

Lukas 1:6

1:6 They ¹²⁹  were both righteous in the sight of God, following ¹³⁰  all the commandments and ordinances of the Lord blamelessly. ¹³¹ 

Lukas 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ¹³² 

Lukas 4:13

4:13 So ¹³³  when the devil ¹³⁴  had completed every temptation, he departed from him until a more opportune time. ¹³⁵ 

Lukas 6:19-20

6:19 The ¹³⁶  whole crowd was trying to touch him, because power ¹³⁷  was coming out from him and healing them all.

6:20 Then ¹³⁸  he looked up ¹³⁹  at his disciples and said:

“Blessed ¹⁴⁰  are you who are poor, ¹⁴¹  for the kingdom of God belongs ¹⁴²  to you.

Lukas 8:44

8:44 She ¹⁴³  came up behind Jesus ¹⁴⁴  and touched the edge ¹⁴⁵  of his cloak, ¹⁴⁶  and at once the bleeding ¹⁴⁷  stopped.

Lukas 9:51

Rejection in Samaria

9:51 Now when ¹⁴⁸  the days drew near ¹⁴⁹  for him to be taken up, ¹⁵⁰  Jesus ¹⁵¹  set out resolutely ¹⁵²  to go to Jerusalem. ¹⁵³ 

Lukas 10:23

10:23 Then ¹⁵⁴  Jesus ¹⁵⁵  turned ¹⁵⁶  to his ¹⁵⁷  disciples and said privately, “Blessed ¹⁵⁸  are the eyes that see what you see!

Lukas 11:16

11:16 Others, to test ¹⁵⁹  him, ¹⁶⁰  began asking for ¹⁶¹  a sign ¹⁶²  from heaven.

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ¹⁶³  to give you the kingdom.

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ¹⁶⁴  and sinners were coming ¹⁶⁵  to hear him.

Lukas 18:24

18:24 When Jesus noticed this, ¹⁶⁶  he said, “How hard ¹⁶⁷  it is for the rich to enter the kingdom of God! ¹⁶⁸ 

Lukas 18:35

Healing a Blind Man

18:35 As ¹⁶⁹  Jesus ¹⁷⁰  approached ¹⁷¹  Jericho, ¹⁷²  a blind man was sitting by the road begging.

Lukas 21:10

Persecution of Disciples

21:10 Then he said to them, “Nation will rise up in arms ¹⁷³  against nation, and kingdom against kingdom.

Lukas 21:38

21:38 And all the people ¹⁷⁴  came to him early in the morning to listen to him in the temple courts. ¹⁷⁵ 

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ¹⁷⁶  wrong.”

Lukas 24:28

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ¹⁷⁷ 

Lukas 24:50

Jesus’ Departure

24:50 Then ¹⁷⁸  Jesus ¹⁷⁹  led them out as far as Bethany, ¹⁸⁰  and lifting up his hands, he blessed them.

Lukas 5:17

Healing and Forgiving a Paralytic

5:17 Now on ¹⁸¹  one of those days, while he was teaching, there were Pharisees ¹⁸²  and teachers of the law ¹⁸³  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ¹⁸⁴  and the power of the Lord was with him ¹⁸⁵  to heal.

Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ¹⁸⁶  the people. When I examined him before you, I ¹⁸⁷  did not find this man guilty ¹⁸⁸  of anything you accused him of doing.

Lukas 24:19

24:19 He ¹⁸⁹  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ¹⁹⁰  who, with his powerful deeds and words, proved to be a prophet ¹⁹¹  before God and all the people;

Lukas 4:36

4:36 They ¹⁹²  were all amazed and began to say ¹⁹³  to one another, “What’s happening here? ¹⁹⁴  For with authority and power ¹⁹⁵  he commands the unclean spirits, and they come out!”

Lukas 4:41

4:41 Demons also came out ¹⁹⁶  of many, crying out, ¹⁹⁷  “You are the Son of God!” ¹⁹⁸  But he rebuked ¹⁹⁹  them, and would not allow them to speak, ²⁰⁰  because they knew that he was the Christ. ²⁰¹ 

Lukas 5:30

5:30 But ²⁰²  the Pharisees ²⁰³  and their experts in the law ²⁰⁴  complained ²⁰⁵  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ²⁰⁶ 

Lukas 7:4

7:4 When ²⁰⁷  they came ²⁰⁸  to Jesus, they urged ²⁰⁹  him earnestly, ²¹⁰  “He is worthy ²¹¹  to have you do this for him,

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ²¹²  afterward ²¹³  Jesus ²¹⁴  went to a town ²¹⁵  called Nain, and his disciples and a large crowd went with him.

Lukas 7:29

7:29 (Now ²¹⁶  all the people who heard this, even the tax collectors, ²¹⁷  acknowledged ²¹⁸  God’s justice, because they had been baptized ²¹⁹  with John’s baptism.

Lukas 8:22

Stilling of a Storm

8:22 One ²²⁰  day Jesus ²²¹  got into a boat ²²²  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ²²³  they set out,

Lukas 9:14

9:14 (Now about five thousand men ²²⁴  were there.) ²²⁵  Then ²²⁶  he said to his disciples, “Have ²²⁷  them sit down in groups of about fifty each.”

Lukas 9:36

9:36 After ²²⁸  the voice had spoken, Jesus was found alone. So ²²⁹  they kept silent and told no one ²³⁰  at that time ²³¹  anything of what they had seen.

Lukas 9:43

9:43 Then ²³²  they were all astonished at the mighty power ²³³  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ²³⁴  was amazed at everything Jesus ²³⁵  was doing, he said to his disciples,

Lukas 9:45

9:45 But they did not understand this statement; its meaning ²³⁶  had been concealed ²³⁷  from them, so that they could not grasp it. Yet ²³⁸  they were afraid to ask him about this statement.

Lukas 10:2

10:2 He ²³⁹  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ²⁴⁰  to send out ²⁴¹  workers into his harvest.

Lukas 11:1

Instructions on Prayer

11:1 Now ²⁴²  Jesus ²⁴³  was praying in a certain place. When ²⁴⁴  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ²⁴⁵  taught ²⁴⁶  his disciples.”

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ²⁴⁷  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ²⁴⁸  began to speak first to his disciples, “Be on your guard against ²⁴⁹  the yeast of the Pharisees, ²⁵⁰  which is hypocrisy. ²⁵¹ 

Lukas 13:17

13:17 When ²⁵²  he said this all his adversaries were humiliated, ²⁵³  but ²⁵⁴  the entire crowd was rejoicing at all the wonderful things ²⁵⁵  he was doing. ²⁵⁶ 

Lukas 18:15

Jesus and Little Children

18:15 Now people ²⁵⁷  were even bringing their babies ²⁵⁸  to him for him to touch. ²⁵⁹  But when the disciples saw it, they began to scold those who brought them. ²⁶⁰ 

Lukas 19:37

19:37 As he approached the road leading down from ²⁶¹  the Mount of Olives, ²⁶²  the whole crowd of his ²⁶³  disciples began to rejoice ²⁶⁴  and praise ²⁶⁵  God with a loud voice for all the mighty works ²⁶⁶  they had seen: ²⁶⁷ 

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ²⁶⁸  and the man named Judas, one of the twelve, was leading them. He walked up ²⁶⁹  to Jesus to kiss him. ²⁷⁰ 

Lukas 22:56

22:56 Then a slave girl, ²⁷¹  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Lukas 22:59

22:59 And after about an hour still another insisted, ²⁷²  “Certainly this man was with him, because he too is a Galilean.” ²⁷³ 

Lukas 23:5

23:5 But they persisted ²⁷⁴  in saying, “He incites ²⁷⁵  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ²⁷⁶ 

Lukas 24:6

24:6 He is not here, but has been raised! ²⁷⁷  Remember how he told you, while he was still in Galilee, ²⁷⁸ 

Lukas 8:24-25

8:24 They ²⁷⁹  came ²⁸⁰  and woke him, saying, “Master, Master, ²⁸¹  we are about to die!” So ²⁸²  he got up and rebuked ²⁸³  the wind and the raging waves; ²⁸⁴  they died down, and it was calm. 8:25 Then ²⁸⁵  he said to them, “Where is your faith?” ²⁸⁶  But they were afraid and amazed, ²⁸⁷  saying to one another, “Who then is this? He commands even the winds and the water, ²⁸⁸  and they obey him!”

Lukas 9:12

9:12 Now the day began to draw to a close, ²⁸⁹  so ²⁹⁰  the twelve came and said to Jesus, ²⁹¹  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ²⁹²  and food, because we are in an isolated place.” ²⁹³ 

Lukas 9:16

9:16 Then ²⁹⁴  he took the five loaves and the two fish, and looking up to heaven he gave thanks ²⁹⁵  and broke them. He gave them to the disciples to set before the crowd.

Lukas 11:29

The Sign of Jonah

11:29 As ²⁹⁶  the crowds were increasing, Jesus ²⁹⁷  began to say, “This generation is a wicked generation; it looks for a sign, ²⁹⁸  but no sign will be given to it except the sign of Jonah. ²⁹⁹ 

Lukas 22:19

22:19 Then ³⁰⁰  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ³⁰¹  which is given for you. ³⁰²  Do this in remembrance of me.”

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ³⁰³  him, saying, “He saved others. Let him save ³⁰⁴  himself if ³⁰⁵  he is the Christ ³⁰⁶  of God, his chosen one!”

[4:32]  ¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ² sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ³ tn Grk “because his word was.”

[4:32]  ⁴ sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[9:29]  ⁵ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁶ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ⁷ tn Or “the appearance of his face became different.”

[9:29]  sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[9:29]  ⁸ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

[17:11]  ⁹ tn Grk “Now it happened that on.” 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.

[17:11]  ¹⁰ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ¹² tn Or “was traveling about.”

[13:22]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:22]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:22]  ¹⁵ tn This is a distributive use of κατά (kata); see L&N 83:12.

[13:22]  ¹⁶ tn Or “cities.”

[13:22]  ¹⁷ tn Grk “making his journey toward.” This is the first of several travel notes in Luke’s Jerusalem journey section of Luke 9-19; other notes appear at 17:11; 18:31; 19:28, 41.

[13:22]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:34]  ¹⁹ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ²⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ²¹ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ²² sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[1:72]  ²³ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ²⁴ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ²⁵ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ²⁶ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[2:40]  ²⁷ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ²⁸ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ²⁹ tn Or “grace.”

[2:40]  ³⁰ sn On the phrase the favor of God see Luke 1:66.

[19:28]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:28]  ³² tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.

[19:28]  ³³ sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.

[19:28]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:14]  ³⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ³⁶ tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[22:14]  ³⁷ tn Grk “the apostles with him.”

[9:37]  ³⁸ tn Grk “Now it happened that on.” 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.

[9:53]  ³⁹ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ⁴⁰ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ⁴¹ tn Grk “because his face was set toward Jerusalem.”

[9:53]  sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.

[10:39]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ⁴³ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ⁴⁴ 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).

[3:17]  ⁴⁵ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁴⁶ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁴⁷ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[6:13]  ⁴⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ⁴⁹ 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).

[18:7]  ⁵⁰ tn Here δέ (de) has not been translated.

[18:7]  ⁵¹ sn The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.

[18:7]  ⁵² tn The emphatic particles in this sentence indicate that God will indeed give justice to the righteous.

[18:7]  ⁵³ sn The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.

[22:44]  ⁵⁴ tn Grk “And being in anguish.”

[22:44]  ⁵⁵ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[23:15]  ⁵⁶ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ⁵⁷ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[23:22]  ⁵⁸ tn Grk “no cause of death I found in him.”

[23:22]  ⁵⁹ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ⁶⁰ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[3:23]  ⁶¹ tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.

[3:23]  ⁶² tn The words “his ministry” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[3:23]  ⁶³ tn Grk “of age, being.” Due to the length and complexity of the Greek sentence, the participle ὤν (wn) has been translated as a finite verb with the pronoun “he” supplied as subject, and a new sentence begun in the translation at this point.

[3:23]  ⁶⁴ sn The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.

[3:23]  ⁶⁵ tc Several of the names in the list have alternate spellings in the ms tradition, but most of these are limited to a few mss. Only significant differences are considered in the notes through v. 38.

[3:23]  tn The construction of the genealogy is consistent throughout as a genitive article (τοῦ, tou) marks sonship. Unlike Matthew’s genealogy, this one runs from Jesus down. It also goes all the way to Adam, not stopping at Abraham as Matthew’s does. Jesus has come for all races of humanity. Both genealogies go through David.

[4:37]  ⁶⁶ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  ⁶⁷ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  ⁶⁸ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[7:1]  ⁶⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ⁷⁰ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ⁷¹ 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.

[7:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[14:25]  ⁷² sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

[14:25]  ⁷³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[20:45]  ⁷⁴ tn Here δέ (de) has not been translated.

[20:45]  ⁷⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁷⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁷⁷ tn Grk “Now it happened that on.” 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.

[6:1]  ⁷⁸ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ⁷⁹ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ⁸⁰ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[8:1]  ⁸¹ tn Grk “And it happened that some time.” 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.

[8:1]  ⁸² tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ⁸³ tn Or “cities.”

[8:1]  ⁸⁴ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ⁸⁵ 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.

[8:1]  ⁸⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:1]  ⁸⁷ tn Here δέ (de) has not been translated.

[9:1]  ⁸⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ⁸⁹ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ⁹⁰ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ⁹¹ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[17:1]  ⁹² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ⁹³ sn See Luke 6:24-26.

[18:31]  ⁹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁹⁷ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[18:34]  ⁹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ⁹⁹ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ¹⁰⁰ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ¹⁰¹ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ¹⁰² tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[19:11]  ¹⁰³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ¹⁰⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ¹⁰⁵ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ¹⁰⁶ 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]  ¹⁰⁷ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:29]  ¹⁰⁸ tn Grk “And it happened that when.” 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 been translated as “now” to indicate the transition to a new topic.

[19:29]  ¹⁰⁹ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ¹¹⁰ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[19:29]  sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[20:20]  ¹¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ¹¹² tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ¹¹³ tn Grk “so that they might catch him in some word.”

[20:20]  ¹¹⁴ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[20:26]  ¹¹⁵ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ¹¹⁶ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ¹¹⁷ tn Grk “to trap him in a saying.”

[20:26]  ¹¹⁸ tn Or “amazed.”

[6:17]  ¹¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ¹²⁰ 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]  ¹²¹ tn Grk “large crowd.”

[6:17]  ¹²² 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]  ¹²³ tn Grk “and.”

[6:17]  ¹²⁴ 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]  ¹²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ¹²⁶ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ¹²⁷ 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]  ¹²⁸ 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.

[1:6]  ¹²⁹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ¹³⁰ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

[1:6]  ¹³¹ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:70]  ¹³² tn Grk “from the ages,” “from eternity.”

[4:13]  ¹³³ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ¹³⁴ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ¹³⁵ tn Grk “until a favorable time.”

[4:13]  sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

[6:19]  ¹³⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ¹³⁷ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[6:20]  ¹³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹³⁹ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ¹⁴⁰ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ¹⁴¹ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ¹⁴² sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[8:44]  ¹⁴³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹⁴⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹⁴⁵ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ¹⁴⁶ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁴⁷ tn Grk “the flow of her blood.”

[8:44]  sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

[9:51]  ¹⁴⁸ tn Grk “And it happened that when.” 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.

[9:51]  ¹⁴⁹ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ¹⁵⁰ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ¹⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ¹⁵² tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ¹⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:23]  ¹⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ¹⁵⁶ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ¹⁵⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ¹⁵⁸ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[11:16]  ¹⁵⁹ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ¹⁶⁰ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ¹⁶¹ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ¹⁶² sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[12:32]  ¹⁶³ tn Or perhaps, “your Father chooses.”

[15:1]  ¹⁶⁴ sn See the note on tax collectors in 3:12.

[15:1]  ¹⁶⁵ tn Grk “were drawing near.”

[18:24]  ¹⁶⁶ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ¹⁶⁷ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ¹⁶⁸ 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.

[18:35]  ¹⁶⁹ tn Grk “Now 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.

[18:35]  ¹⁷⁰ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ¹⁷¹ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ¹⁷² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[21:10]  ¹⁷³ tn For the translation “rise up in arms” see L&N 55.2.

[21:38]  ¹⁷⁴ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ¹⁷⁵ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[21:38]  tn Grk “in the temple.”

[23:41]  ¹⁷⁶ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[24:28]  ¹⁷⁷ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

[24:50]  ¹⁷⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ¹⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ¹⁸⁰ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[5:17]  ¹⁸¹ tn Grk “And it happened that on.” 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.

[5:17]  ¹⁸² sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ¹⁸³ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ¹⁸⁴ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:17]  ¹⁸⁵ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

[23:14]  ¹⁸⁶ tn This term also appears in v. 2.

[23:14]  ¹⁸⁷ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ¹⁸⁸ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:19]  ¹⁸⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ¹⁹⁰ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ¹⁹¹ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[4:36]  ¹⁹² tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ¹⁹³ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ¹⁹⁴ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ¹⁹⁵ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[4:41]  ¹⁹⁶ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹⁹⁷ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ¹⁹⁸ 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]  ¹⁹⁹ 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]  ²⁰⁰ 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]  ²⁰¹ 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.

[5:30]  ²⁰² tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ²⁰³ sn See the note on Pharisees in 5:17.

[5:30]  ²⁰⁴ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ²⁰⁵ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ²⁰⁶ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[7:4]  ²⁰⁷ tn Here δέ (de) has not been translated.

[7:4]  ²⁰⁸ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ²⁰⁹ tn Or “implored.”

[7:4]  ²¹⁰ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ²¹¹ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[7:11]  ²¹² 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]  ²¹³ 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]  ²¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ²¹⁵ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:29]  ²¹⁶ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ²¹⁷ sn See the note on tax collectors in 3:12.

[7:29]  ²¹⁸ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ²¹⁹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[8:22]  ²²⁰ 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]  ²²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ²²² sn A boat that held all the disciples would be of significant size.

[8:22]  ²²³ 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.

[9:14]  ²²⁴ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

[9:14]  ²²⁵ sn This is a parenthetical note by the author.

[9:14]  ²²⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ²²⁷ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

[9:36]  ²²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ²²⁹ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ²³⁰ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ²³¹ tn Grk “in those days.”

[9:43]  ²³² tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ²³³ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ²³⁴ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ²³⁵ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:43]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

[9:45]  ²³⁶ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ²³⁷ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ²³⁸ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:2]  ²³⁹ tn Here δέ (de) has not been translated.

[10:2]  ²⁴⁰ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ²⁴¹ tn Grk “to thrust out.”

[11:1]  ²⁴² 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 been translated as “now” to indicate the transition to a new topic.

[11:1]  ²⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ²⁴⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ²⁴⁵ sn John refers to John the Baptist.

[11:1]  ²⁴⁶ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[12:1]  ²⁴⁷ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ²⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ²⁴⁹ 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]  ²⁵⁰ sn See the note on Pharisees in 5:17.

[12:1]  ²⁵¹ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[13:17]  ²⁵² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ²⁵³ tn Or “were put to shame.”

[13:17]  ²⁵⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²⁵⁵ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ²⁵⁶ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[18:15]  ²⁵⁷ tn Grk “they.”

[18:15]  ²⁵⁸ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ²⁵⁹ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ²⁶⁰ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[19:37]  ²⁶¹ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ²⁶² sn See the note on the name Mount of Olives in v. 29.

[19:37]  ²⁶³ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ²⁶⁴ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ²⁶⁵ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ²⁶⁶ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²⁶⁷ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[22:47]  ²⁶⁸ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ²⁶⁹ tn Grk “drew near.”

[22:47]  ²⁷⁰ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:56]  ²⁷¹ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:59]  ²⁷² tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ²⁷³ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[23:5]  ²⁷⁴ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ²⁷⁵ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ²⁷⁶ tn Grk “beginning from Galilee until here.”

[24:6]  ²⁷⁷ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ²⁷⁸ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[8:24]  ²⁷⁹ tn Here δέ (de) has not been translated.

[8:24]  ²⁸⁰ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ²⁸¹ tn The double vocative shows great emotion.

[8:24]  ²⁸² tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ²⁸³ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ²⁸⁴ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

[8:25]  ²⁸⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ²⁸⁶ sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ²⁸⁷ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ²⁸⁸ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[9:12]  ²⁸⁹ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ²⁹⁰ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ²⁹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ²⁹² tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ²⁹³ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:16]  ²⁹⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ²⁹⁵ 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.”

[11:29]  ²⁹⁶ tn Here δέ (de) has not been translated.

[11:29]  ²⁹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ²⁹⁸ 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]  ²⁹⁹ 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.

[22:19]  ³⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ³⁰¹ 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]  ³⁰² 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.

[23:35]  ³⁰³ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ³⁰⁴ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ³⁰⁵ tn This is a first class condition in the Greek text.

[23:35]  ³⁰⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.