Luke 1:22

1:22 When ¹  he came out, he was not able to speak to them. They ²  realized that he had seen a vision ³  in the holy place, ⁴  because ⁵  he was making signs to them and remained unable to speak. ⁶ 

Luke 5:14

5:14 Then ⁷  he ordered the man ⁸  to tell no one, ⁹  but commanded him, ¹⁰  “Go ¹¹  and show yourself to a priest, and bring the offering ¹²  for your cleansing, as Moses commanded, ¹³  as a testimony to them.” ¹⁴ 

Luke 5:37

5:37 And no one pours new wine into old wineskins. ¹⁵  If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed.

Luke 6:8

6:8 But ¹⁶  he knew ¹⁷  their thoughts, ¹⁸  and said to the man who had the withered hand, “Get up and stand here.” ¹⁹  So ²⁰  he rose and stood there.

Luke 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ²¹  Then ²²  your reward will be great, and you will be sons ²³  of the Most High, ²⁴  because he is kind to ungrateful and evil people. ²⁵ 

Luke 8:22

Stilling of a Storm

8:22 One ²⁶  day Jesus ²⁷  got into a boat ²⁸  with his disciples and said to them, “Let’s go across to the other side of the lake.” So ²⁹  they set out,

Luke 8:37

8:37 Then ³⁰  all the people of the Gerasenes ³¹  and the surrounding region ³²  asked Jesus ³³  to leave them alone, ³⁴  for they were seized with great fear. ³⁵  So ³⁶  he got into the boat and left. ³⁷ 

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ³⁸  the Lord appointed seventy-two ³⁹  others and sent them on ahead of him two by two into every town ⁴⁰  and place where he himself was about to go.

Luke 16:24

16:24 So ⁴¹  he called out, ⁴²  ‘Father Abraham, have mercy on me, and send Lazarus ⁴³  to dip the tip of his finger ⁴⁴  in water and cool my tongue, because I am in anguish ⁴⁵  in this fire.’ ⁴⁶ 

Luke 24:21

24:21 But we had hoped ⁴⁷  that he was the one who was going to redeem ⁴⁸  Israel. Not only this, but it is now the third day since these things happened.

Luke 24:39

24:39 Look at my hands and my feet; it’s me! ⁴⁹  Touch me and see; a ghost ⁵⁰  does not have flesh and bones like you see I have.”

[1:22]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ² tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ³ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁴ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁵ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁶ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[5:14]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ⁸ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ⁹ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ¹⁰ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ¹¹ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ¹² tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ¹³ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ¹⁴ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:37]  ¹³ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[6:8]  ¹⁹ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ²⁰ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ²¹ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ²² sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ²³ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:35]  ²⁵ tn Or “in return.”

[6:35]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ²⁷ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ²⁸ sn That is, “sons of God.”

[6:35]  ²⁹ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[8:22]  ³¹ tn Grk “Now it happened that one.” 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 δέ (de) has not been translated either.

[8:22]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:22]  ³³ sn A boat that held all the disciples would be of significant size.

[8:22]  ³⁴ tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:37]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ³⁸ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ³⁹ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ⁴⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ⁴¹ tn Or “to depart from them.”

[8:37]  ⁴² sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ⁴³ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ⁴⁴ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[10:1]  ⁴³ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁴⁴ 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]  ⁴⁵ tn Or “city.”

[16:24]  ⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁵⁰ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁵¹ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ⁵² sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ⁵³ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ⁵⁴ sn Fire in this context is OT imagery; see Isa 66:24.

[24:21]  ⁵⁵ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ⁵⁶ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:39]  ⁶¹ tn Grk “that it is I myself.”

[24:39]  ⁶² tn See tc note on “ghost” in v. 37.