Lukas 4:43

4:43 But Jesus ¹  said to them, “I must ²  proclaim the good news of the kingdom ³  of God to the other towns ⁴  too, for that is what I was sent ⁵  to do.” ⁶ 

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ⁷  afterward ⁸  Jesus ⁹  went to a town ¹⁰  called Nain, and his disciples and a large crowd went with him.

Lukas 7:37

7:37 Then ¹¹  when a woman of that town, who was a sinner, learned that Jesus ¹²  was dining ¹³  at the Pharisee’s house, she brought an alabaster jar ¹⁴  of perfumed oil. ¹⁵ 

Lukas 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ¹⁶  afterward ¹⁷  he went on through towns ¹⁸  and villages, preaching and proclaiming the good news ¹⁹  of the kingdom of God. ²⁰  The ²¹  twelve were with him,

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ²²  from one town after another, ²³  he spoke to them ²⁴  in a parable:

Lukas 8:39

8:39 “Return to your home, ²⁵  and declare ²⁶  what God has done for you.” ²⁷  So ²⁸  he went away, proclaiming throughout the whole town ²⁹  what Jesus ³⁰  had done for him.

Lukas 9:5

9:5 Wherever ³¹  they do not receive you, ³²  as you leave that town, ³³  shake the dust off ³⁴  your feet as a testimony against them.”

Lukas 9:10

The Feeding of the Five Thousand

9:10 When ³⁵  the apostles returned, ³⁶  they told Jesus ³⁷  everything they had done. Then ³⁸  he took them with him and they withdrew privately to a town ³⁹  called Bethsaida. ⁴⁰ 

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ⁴¹  the Lord appointed seventy-two ⁴²  others and sent them on ahead of him two by two into every town ⁴³  and place where he himself was about to go.

Lukas 18:3

18:3 There was also a widow ⁴⁴  in that city ⁴⁵  who kept coming ⁴⁶  to him and saying, ‘Give me justice against my adversary.’

Lukas 19:15

19:15 When ⁴⁷  he returned after receiving the kingdom, he summoned ⁴⁸  these slaves to whom he had given the money. He wanted ⁴⁹  to know how much they had earned ⁵⁰  by trading.

Lukas 19:17

19:17 And the king ⁵¹  said to him, ‘Well done, good slave! Because you have been faithful ⁵²  in a very small matter, you will have authority ⁵³  over ten cities.’

Lukas 22:10

22:10 He said to them, “Listen, ⁵⁴  when you have entered the city, a man carrying a jar of water ⁵⁵  will meet you. ⁵⁶  Follow him into the house that he enters,

Lukas 24:49

24:49 And look, I am sending you ⁵⁷  what my Father promised. ⁵⁸  But stay in the city ⁵⁹  until you have been clothed with power ⁶⁰  from on high.”

[4:43]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ² tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ³ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ⁴ tn Or “cities.”

[4:43]  ⁵ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ⁶ tn Grk “because for this purpose I was sent.”

[7:11]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ¹⁰ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:37]  ¹¹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[7:37]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹³ tn Grk “was reclining at table.”

[7:37]  ¹⁴ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ¹⁵ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[7:37]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[8:1]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Or “cities.”

[8:1]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:4]  ²² tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ²³ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ²⁴ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[8:39]  ²⁵ tn Grk “your house.”

[8:39]  ²⁶ tn Or “describe.”

[8:39]  ²⁷ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ²⁹ tn Or “city.”

[8:39]  ³⁰ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[9:5]  ³¹ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ³² tn Grk “all those who do not receive you.”

[9:5]  ³³ tn Or “city.”

[9:5]  ³⁴ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:10]  ³⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ³⁶ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ³⁹ 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]  ⁴⁰ 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.

[10:1]  ⁴¹ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁴² tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁴³ tn Or “city.”

[18:3]  ⁴⁴ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ⁴⁵ tn Or “town.”

[18:3]  ⁴⁶ tn This is an iterative imperfect; the widow did this on numerous occasions.

[19:15]  ⁴⁷ 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.

[19:15]  ⁴⁸ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ⁴⁹ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ⁵⁰ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[19:17]  ⁵¹ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ⁵² tn See Luke 16:10.

[19:17]  ⁵³ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[22:10]  ⁵⁴ tn Grk “behold.”

[22:10]  ⁵⁵ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ⁵⁶ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[24:49]  ⁵⁷ tn Grk “sending on you.”

[24:49]  ⁵⁸ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ⁵⁹ sn The city refers to Jerusalem.

[24:49]  ⁶⁰ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).