10:23 Then 5 Jesus 6 turned 7 to his 8 disciples and said privately, “Blessed 9 are the eyes that see what you see!
6:20 Then 19 he looked up 20 at his disciples and said:
“Blessed 21 are you who are poor, 22 for the kingdom of God belongs 23 to you.
But while the entire crowd 26 was amazed at everything Jesus 27 was doing, he said to his disciples,
17:1 Jesus 28 said to his disciples, “Stumbling blocks are sure to come, but woe 29 to the one through whom they come!
17:22 Then 30 he said to the disciples, “The days are coming when you will desire to see one of the days 31 of the Son of Man, and you will not see it.
11:1 Now 32 Jesus 33 was praying in a certain place. When 34 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 35 taught 36 his disciples.”
12:1 Meanwhile, 37 when many thousands of the crowd had gathered so that they were trampling on one another, Jesus 38 began to speak first to his disciples, “Be on your guard against 39 the yeast of the Pharisees, 40 which is hypocrisy. 41
12:22 Then 42 Jesus 43 said to his 44 disciples, “Therefore I tell you, do not worry 45 about your 46 life, what you will eat, or about your 47 body, what you will wear.
16:1 Jesus 48 also said to the disciples, “There was a rich man who was informed of accusations 49 that his manager 50 was wasting 51 his assets.
1 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).
2 sn This is a parenthetical note by the author.
3 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
4 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).
5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7 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.
8 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
9 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.
9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
10 tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
13 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
14 sn See the note on Pharisees in 5:17.
15 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
16 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.
17 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.
17 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
18 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).
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 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.
23 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.
24 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.
25 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.”
25 tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.
26 sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.
27 tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.
28 tc Most
29 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
30 sn See Luke 6:24-26.
33 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
34 sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.
37 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.
38 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
39 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
40 sn John refers to John the Baptist.
41 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.
41 tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”
42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
43 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.
44 sn See the note on Pharisees in 5:17.
45 sn The pursuit of popularity can lead to hypocrisy, if one is not careful.
45 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.
46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
47 tc αὐτοῦ (autou, “his”) is lacking in Ì45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.
48 tn Or “do not be anxious.”
49 tc Most
50 tc Some
49 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
50 tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”
51 sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.
52 tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).