John 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹  but that the world should be saved through him.

John 3:34

3:34 For the one whom God has sent ²  speaks the words of God, for he does not give the Spirit sparingly. ³ 

John 5:36-37

5:36 “But I have a testimony greater than that from John. For the deeds ⁴  that the Father has assigned me to complete – the deeds ⁵  I am now doing – testify about me that the Father has sent me. 5:37 And the Father who sent me has himself testified about me. You people ⁶  have never heard his voice nor seen his form at any time, ⁷ 

John 6:27-29

6:27 Do not work for the food that disappears, ⁸  but for the food that remains to eternal life – the food ⁹  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ¹⁰ 

6:28 So then they said to him, “What must we do to accomplish the deeds ¹¹  God requires?” ¹²  6:29 Jesus replied, ¹³  “This is the deed ¹⁴  God requires ¹⁵  – to believe in the one whom he ¹⁶  sent.”

John 6:57

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ¹⁷  me will live because of me.

John 7:29

7:29 but ¹⁸  I know him, because I have come from him ¹⁹  and he ²⁰  sent me.”

John 10:36

10:36 do you say about the one whom the Father set apart ²¹  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

John 11:42

11:42 I knew that you always listen to me, ²²  but I said this ²³  for the sake of the crowd standing around here, that they may believe that you sent me.”

John 12:49-50

12:49 For I have not spoken from my own authority, ²⁴  but the Father himself who sent me has commanded me ²⁵  what I should say and what I should speak. 12:50 And I know that his commandment is eternal life. ²⁶  Thus the things I say, I say just as the Father has told me.” ²⁷ 

John 14:26

14:26 But the Advocate, ²⁸  the Holy Spirit, whom the Father will send in my name, will teach you ²⁹  everything, ³⁰  and will cause you to remember everything ³¹  I said to you.

Isaiah 48:16

48:16 Approach me! Listen to this!

From the very first I have not spoken in secret;

when it happens, ³²  I am there.”

So now, the sovereign Lord has sent me, accompanied by his spirit. ³³ 

Isaiah 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ³⁴  me. ³⁵ 

He has commissioned ³⁶  me to encourage ³⁷  the poor,

to help ³⁸  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Mark 9:37

9:37 “Whoever welcomes ³⁹  one of these little children ⁴⁰  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

Luke 9:48

9:48 and said to them, “Whoever welcomes ⁴¹  this child ⁴²  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ⁴³ 

Luke 9:1

The Sending of the Twelve Apostles

9:1 After ⁴⁴  Jesus ⁴⁵  called ⁴⁶  the twelve ⁴⁷  together, he gave them power and authority over all demons and to cure ⁴⁸  diseases,

Luke 4:14-15

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ⁴⁹  Jesus, in the power of the Spirit, ⁵⁰  returned to Galilee, and news about him spread ⁵¹  throughout the surrounding countryside. ⁵²  4:15 He ⁵³  began to teach ⁵⁴  in their synagogues ⁵⁵  and was praised ⁵⁶  by all.

Luke 5:11-12

5:11 So ⁵⁷  when they had brought their boats to shore, they left everything and followed ⁵⁸  him.

Healing a Leper

5:12 While ⁵⁹  Jesus ⁶⁰  was in one of the towns, ⁶¹  a man came ⁶²  to him who was covered with ⁶³  leprosy. ⁶⁴  When ⁶⁵  he saw Jesus, he bowed down with his face to the ground ⁶⁶  and begged him, ⁶⁷  “Lord, if ⁶⁸  you are willing, you can make me clean.”

[3:17]  ¹ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:34]  ² tn That is, Christ.

[3:34]  ³ tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

[5:36]  ⁴ tn Or “works.”

[5:36]  ⁵ tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[5:37]  ⁶ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ⁷ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[6:27]  ⁸ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  ⁹ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ¹⁰ tn Grk “on this one.”

[6:28]  ¹¹ tn Grk “the works.”

[6:28]  ¹² tn Grk “What must we do to work the works of God?”

[6:29]  ¹³ tn Grk “answered and said to them.”

[6:29]  ¹⁴ tn Grk “the work.”

[6:29]  ¹⁵ tn Grk “This is the work of God.”

[6:29]  ¹⁶ tn Grk “that one” (i.e., God).

[6:57]  ¹⁷ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[7:29]  ¹⁸ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ¹⁹ tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.

[7:29]  ²⁰ tn Grk “and that one.”

[10:36]  ²¹ tn Or “dedicated.”

[11:42]  ²² tn Grk “that you always hear me.”

[11:42]  ²³ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:49]  ²⁴ tn Grk “I have not spoken from myself.”

[12:49]  ²⁵ tn Grk “has given me commandment.”

[12:50]  ²⁶ tn Or “his commandment results in eternal life.”

[12:50]  ²⁷ tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”

[14:26]  ²⁸ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ²⁹ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ³⁰ tn Grk “all things.”

[14:26]  ³¹ tn Grk “all things.”

[48:16]  ³² tn Heb “from the time of its occurring.”

[48:16]  ³³ sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.

[61:1]  ³⁴ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ³⁵ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ³⁶ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ³⁷ tn Or “proclaim good news to.”

[61:1]  ³⁸ tn Heb “to bind up [the wounds of].”

[9:37]  ³⁹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ⁴⁰ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ⁴¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ⁴² sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ⁴³ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[9:1]  ⁴⁴ tn Here δέ (de) has not been translated.

[9:1]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[4:14]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ⁵⁰ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ⁵¹ tn Grk “went out.”

[4:14]  ⁵² tn Grk “all the surrounding region.”

[4:15]  ⁵³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ⁵⁴ tn The imperfect verb has been translated ingressively.

[4:15]  ⁵⁵ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  ⁵⁶ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[5:11]  ⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ⁵⁸ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[5:12]  ⁵⁹ 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.

[5:12]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ⁶¹ tn Or “cities.”

[5:12]  ⁶² tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ⁶³ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ⁶⁴ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ⁶⁵ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ⁶⁶ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ⁶⁷ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ⁶⁸ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.