Luke 1:10

1:10 Now ¹  the whole crowd ²  of people were praying outside at the hour of the incense offering. ³ 

Luke 1:21

1:21 Now ⁴  the people were waiting for Zechariah, and they began to wonder ⁵  why he was delayed in the holy place. ⁶ 

Luke 2:33

2:33 So ⁷  the child’s ⁸  father ⁹  and mother were amazed ¹⁰  at what was said about him.

Luke 2:40

2:40 And the child grew and became strong, ¹¹  filled with wisdom, ¹²  and the favor ¹³  of God ¹⁴  was upon him.

Luke 3:23

The Genealogy of Jesus

3:23 So ¹⁵  Jesus, when he began his ministry, ¹⁶  was about thirty years old. He was ¹⁷  the son (as was supposed) ¹⁸  of Joseph, the son ¹⁹  of Heli,

Luke 4:31

Ministry in Capernaum

4:31 So ²⁰  he went down to Capernaum, ²¹  a town ²²  in Galilee, and on the Sabbath he began to teach the people. ²³ 

Luke 4:33

4:33 Now ²⁴  in the synagogue ²⁵  there was a man who had the spirit of an unclean ²⁶  demon, and he cried out with a loud voice,

Luke 7:2

7:2 A centurion ²⁷  there ²⁸  had a slave ²⁹  who was highly regarded, ³⁰  but who was sick and at the point of death.

Luke 9:31

9:31 They appeared in glorious splendor and spoke about his departure ³¹  that he was about to carry out ³²  at Jerusalem. ³³ 

Luke 10:8

10:8 Whenever ³⁴  you enter a town ³⁵  and the people ³⁶  welcome you, eat what is set before you.

Luke 10:10

10:10 But whenever ³⁷  you enter a town ³⁸  and the people ³⁹  do not welcome ⁴⁰  you, go into its streets ⁴¹  and say,

Luke 13:21

13:21 It is like yeast that a woman took and mixed with ⁴²  three measures ⁴³  of flour until all the dough had risen.” ⁴⁴ 

Luke 16:19

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ⁴⁵  and fine linen and who feasted sumptuously ⁴⁶  every day.

Luke 17:16

17:16 He ⁴⁷  fell with his face to the ground ⁴⁸  at Jesus’ feet and thanked him. ⁴⁹  (Now ⁵⁰  he was a Samaritan.) ⁵¹ 

Luke 18:2

18:2 He said, ⁵²  “In a certain city ⁵³  there was a judge ⁵⁴  who neither feared God nor respected people. ⁵⁵ 

Luke 19:2

19:2 Now ⁵⁶  a man named Zacchaeus was there; he was a chief tax collector ⁵⁷  and was rich.

Luke 23:19

23:19 (This ⁵⁸  was a man who had been thrown into prison for an insurrection ⁵⁹  started in the city, and for murder.) ⁶⁰ 

Luke 23:44

23:44 It was now ⁶¹  about noon, ⁶²  and darkness came over the whole land until three in the afternoon, ⁶³ 

[1:10]  ¹ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ² tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ³ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:21]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ⁵ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ⁶ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[2:33]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:33]  ⁸ tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

[2:33]  ⁹ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

[2:33]  ¹⁰ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

[2:40]  ¹⁰ 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]  ¹¹ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ¹² tn Or “grace.”

[2:40]  ¹³ sn On the phrase the favor of God see Luke 1:66.

[3:23]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the summary nature of the statement.

[3:23]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[4:31]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ¹⁷ 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, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  ¹⁸ tn Or “city.”

[4:31]  ¹⁹ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[4:33]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ²⁰ sn See the note on synagogues in 4:15.

[4:33]  ²¹ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[7:2]  ²² sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ²³ tn The word “there” is not in the Greek text, but is implied.

[7:2]  ²⁴ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ²⁵ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[9:31]  ²⁵ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ²⁶ tn Or “accomplish,” “bring to completion.”

[9:31]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:8]  ²⁸ tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ²⁹ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ³⁰ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ³¹ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ³² tn Or “city.”

[10:10]  ³³ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ³⁴ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ³⁵ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[13:21]  ³⁴ tn Grk “hid in.”

[13:21]  ³⁵ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ³⁶ tn Grk “it was all leavened.”

[16:19]  ³⁷ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ³⁸ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[17:16]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁴¹ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁴² sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁴³ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁴⁴ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[18:2]  ⁴³ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ⁴⁴ tn Or “town.”

[18:2]  ⁴⁵ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ⁴⁶ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[19:2]  ⁴⁶ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. 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).

[19:2]  ⁴⁷ sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[23:19]  ⁴⁹ tn Grk “who” (a continuation of the previous sentence).

[23:19]  ⁵⁰ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ⁵¹ sn This is a parenthetical note by the author.

[23:44]  ⁵² tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[23:44]  ⁵³ tn Grk “the sixth hour.”

[23:44]  ⁵⁴ tn Grk “until the ninth hour.”