Luke 1:2

1:2 like the accounts ¹  passed on ²  to us by those who were eyewitnesses and servants of the word ³  from the beginning. ⁴ 

Luke 1:7

1:7 But they did not have a child, because Elizabeth was barren, ⁵  and they were both very old. ⁶ 

Luke 5:11

5:11 So ⁷  when they had brought their boats to shore, they left everything and followed ⁸  him.

Luke 6:43

6:43 “For ⁹  no good tree bears bad ¹⁰  fruit, nor again ¹¹  does a bad tree bear good fruit,

Luke 6:47

6:47 “Everyone who comes to me and listens to my words and puts them into practice ¹²  – I will show you what he is like:

Luke 7:23

7:23 Blessed is anyone ¹³  who takes no offense at me.”

Luke 7:40

7:40 So ¹⁴  Jesus answered him, ¹⁵  “Simon, I have something to say to you.” He replied, ¹⁶  “Say it, Teacher.”

Luke 8:50

8:50 But when Jesus heard this, he told ¹⁷  him, “Do not be afraid; just believe, and she will be healed.” ¹⁸ 

Luke 9:57

Challenging Professed Followers

9:57 As ¹⁹  they were walking ²⁰  along the road, someone said to him, “I will follow you wherever you go.” ²¹ 

Luke 12:7

12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; ²²  you are more valuable than many sparrows.

Luke 13:1

A Call to Repent

13:1 Now ²³  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ²⁴ 

Luke 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ²⁵  also told this parable to some who were confident that they were righteous and looked down ²⁶  on everyone else.

Luke 22:64

22:64 They ²⁷  blindfolded him and asked him repeatedly, ²⁸  “Prophesy! Who hit you?” ²⁹ 

Luke 23:23

23:23 But they were insistent, ³⁰  demanding with loud shouts that he be crucified. And their shouts prevailed.

[1:2]  ¹ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ² tn Or “delivered.”

[1:2]  ³ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁴ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:7]  ⁵ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ⁶ tn Grk “were both advanced in days” (an idiom for old age).

[5:11]  ⁹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ¹⁰ 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.

[6:43]  ¹³ tn The explanatory connective γάρ (gar) is often dropped from translations, but the point of the passage is that one should be self-corrective and be careful who one follows (vv. 41-42), because such choices also reflect what the nature of the tree is and its product.

[6:43]  ¹⁴ tn Grk “rotten.” The word σαπρός, modifying both “fruit” and “tree,” can also mean “diseased” (L&N 65.28).

[6:43]  ¹⁵ tc Most mss, especially later ones (A C D Θ Ψ 33 Ï lat sy sa), lack the adverb πάλιν (palin, “again”) here. Its presence is attested, however, by several good witnesses (Ì⁷⁵ א B L W Ξ Ë^1,13 579 892 1241 2542).

[6:47]  ¹⁷ tn Grk “and does them.”

[7:23]  ²¹ tn Grk “whoever.”

[7:40]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ²⁶ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  ²⁷ tn Grk “he said.”

[8:50]  ²⁹ tn Grk “answered.”

[8:50]  ³⁰ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[9:57]  ³³ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ³⁴ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ³⁵ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[12:7]  ³⁷ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[13:1]  ⁴¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁴² sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[18:9]  ⁴⁵ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ⁴⁶ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[22:64]  ⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ⁵⁰ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ⁵¹ tn Grk “Who is the one who hit you?”

[23:23]  ⁵³ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.