Lukas 4:40

4:40 As the sun was setting, all those who had any relatives ¹  sick with various diseases brought them to Jesus. ²  He placed ³  his hands on every one of them and healed them.

Lukas 6:1

Lord of the Sabbath

6:1 Jesus ⁴  was going through the grain fields on ⁵  a Sabbath, ⁶  and his disciples picked some heads of wheat, ⁷  rubbed them in their hands, and ate them. ⁸ 

Lukas 6:3

6:3 Jesus ⁹  answered them, ¹⁰  “Haven’t you read what David did when he and his companions were hungry –

Lukas 6:6

Healing a Withered Hand

6:6 On ¹¹  another Sabbath, Jesus ¹²  entered the synagogue ¹³  and was teaching. Now ¹⁴  a man was there whose right hand was withered. ¹⁵ 

Lukas 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ¹⁶ 

‘We played the flute for you, yet you did not dance; ¹⁷ 

we wailed in mourning, ¹⁸  yet you did not weep.’

Lukas 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹⁹  a glutton and a drunk, a friend of tax collectors and sinners!’ ²⁰ 

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ²¹  from one town after another, ²²  he spoke to them ²³  in a parable:

Lukas 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ²⁴  the word, cling to it ²⁵  with an honest and good ²⁶  heart, and bear fruit with steadfast endurance. ²⁷ 

Lukas 8:19

Jesus’ True Family

8:19 Now Jesus’ ²⁸  mother and his brothers ²⁹  came to him, but ³⁰  they could not get near him because of the crowd.

Lukas 9:8

9:8 while others were saying that Elijah ³¹  had appeared, and still others that one of the prophets of long ago had risen. ³² 

Lukas 9:11

9:11 But when the crowds found out, they followed him. He ³³  welcomed them, spoke to them about the kingdom of God, ³⁴  and cured those who needed healing. ³⁵ 

Lukas 9:19

9:19 They ³⁶  answered, ³⁷  “John the Baptist; others say Elijah; ³⁸  and still others that one of the prophets of long ago has risen.” ³⁹ 

Lukas 9:32

9:32 Now Peter and those with him were quite sleepy, ⁴⁰  but as they became fully awake, ⁴¹  they saw his glory and the two men standing with him.

Lukas 10:2

10:2 He ⁴²  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ⁴³  to send out ⁴⁴  workers into his harvest.

Lukas 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ⁴⁵  entered a certain village where a woman named Martha welcomed him as a guest. ⁴⁶ 

Lukas 11:14

Jesus and Beelzebul

11:14 Now ⁴⁷  he was casting out a demon that was mute. ⁴⁸  When ⁴⁹  the demon had gone out, the man who had been mute began to speak, ⁵⁰  and the crowds were amazed.

Lukas 11:49

11:49 For this reason also the wisdom ⁵¹  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 12:24

12:24 Consider the ravens: ⁵²  They do not sow or reap, they have no storeroom or barn, yet God feeds ⁵³  them. How much more valuable are you than the birds!

Lukas 19:3

19:3 He ⁵⁴  was trying to get a look at Jesus, ⁵⁵  but being a short man he could not see over the crowd. ⁵⁶ 

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ⁵⁷  but from the one who does not have, even what he has will be taken away. ⁵⁸ 

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ⁵⁹  in the passage about the bush, ⁶⁰  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ⁶¹ 

Lukas 21:37

21:37 So ⁶²  every day Jesus ⁶³  was teaching in the temple courts, ⁶⁴  but at night he went and stayed ⁶⁵  on the Mount of Olives. ⁶⁶ 

Lukas 23:7

23:7 When ⁶⁷  he learned that he was from Herod’s jurisdiction, ⁶⁸  he sent him over to Herod, ⁶⁹  who also happened to be in Jerusalem ⁷⁰  at that time.

Lukas 23:50

Jesus’ Burial

23:50 Now ⁷¹  there was a man named Joseph who was a member of the council, ⁷²  a good and righteous man.

Lukas 24:39

24:39 Look at my hands and my feet; it’s me! ⁷³  Touch me and see; a ghost ⁷⁴  does not have flesh and bones like you see I have.”

[4:40]  ¹ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ³ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[6:1]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[6:3]  ⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ¹⁰ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[6:6]  ¹¹ 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.

[6:6]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ¹³ sn See the note on synagogues in 4:15.

[6:6]  ¹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ¹⁵ tn Grk “a man was there and his right hand was withered.”

[6:6]  sn Withered means the man’s hand was shrunken and paralyzed.

[7:32]  ¹⁶ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ¹⁷ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ¹⁸ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[7:34]  ¹⁹ tn Grk “Behold a man.”

[7:34]  ²⁰ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[8:4]  ²¹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ²² tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ²³ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:15]  ²⁴ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ²⁵ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ²⁶ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ²⁷ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[8:19]  ²⁸ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ²⁹ 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]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:8]  ³¹ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:8]  ³² sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.

[9:11]  ³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:11]  ³⁴ 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.

[9:11]  ³⁵ sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).

[9:19]  ³⁶ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ³⁷ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ³⁸ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ³⁹ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[9:32]  ⁴⁰ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ⁴¹ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[10:2]  ⁴² tn Here δέ (de) has not been translated.

[10:2]  ⁴³ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ⁴⁴ tn Grk “to thrust out.”

[10:38]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ⁴⁶ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:38]  tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

[11:14]  ⁴⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ⁴⁸ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ⁴⁹ 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 δέ (de) has not been translated either.

[11:14]  ⁵⁰ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[11:49]  ⁵¹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[12:24]  ⁵² tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ⁵³ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[19:3]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ⁵⁵ tn Grk “He was trying to see who Jesus was.”

[19:3]  ⁵⁶ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[19:26]  ⁵⁷ tn Grk “to everyone who has, he will be given more.”

[19:26]  sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

[19:26]  ⁵⁸ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[20:37]  ⁵⁹ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ⁶⁰ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ⁶¹ sn A quotation from Exod 3:6.

[21:37]  ⁶² tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ⁶³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ⁶⁴ tn Grk “in the temple.”

[21:37]  ⁶⁵ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ⁶⁶ tn Grk “at the mountain called ‘of Olives.’”

[21:37]  sn See the note on the phrase Mount of Olives in 19:29.

[23:7]  ⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ⁶⁸ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ⁶⁹ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ⁷⁰ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[23:7]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:50]  ⁷¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:50]  ⁷² tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

[24:39]  ⁷³ tn Grk “that it is I myself.”

[24:39]  ⁷⁴ tn See tc note on “ghost” in v. 37.