Luke 1:32

1:32 He ¹  will be great, ²  and will be called the Son of the Most High, ³  and the Lord God will give him the throne of his father ⁴  David.

Luke 4:3

4:3 The devil said to him, “If ⁵  you are the Son of God, command this stone to become bread.” ⁶ 

Luke 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ⁷  a glutton and a drunk, a friend of tax collectors and sinners!’ ⁸ 

Luke 9:35

9:35 Then ⁹  a voice came from the cloud, saying, “This is my Son, my Chosen One. ¹⁰  Listen to him!” ¹¹ 

Luke 9:44

9:44 “Take these words to heart, ¹²  for the Son of Man is going to be betrayed into the hands of men.” ¹³ 

Luke 10:6

10:6 And if a peace-loving person ¹⁴  is there, your peace will remain on him, but if not, it will return to you. ¹⁵ 

Luke 11:30

11:30 For just as Jonah became a sign to the people of Nineveh, ¹⁶  so the Son of Man will be a sign ¹⁷  to this generation. ¹⁸ 

Luke 14:5

14:5 Then ¹⁹  he said to them, “Which of you, if you have a son ²⁰  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Luke 15:13

15:13 After ²¹  a few days, ²²  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ²³  his wealth ²⁴  with a wild lifestyle.

Luke 15:24-25

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ²⁵  So ²⁶  they began to celebrate.

15:25 “Now his older son was in the field. As ²⁷  he came and approached the house, he heard music ²⁸  and dancing.

Luke 15:30

15:30 But when this son of yours ²⁹  came back, who has devoured ³⁰  your assets with prostitutes, ³¹  you killed the fattened calf ³²  for him!’

Luke 17:24

17:24 For just like the lightning flashes ³³  and lights up the sky from one side to the other, so will the Son of Man be in his day. ³⁴ 

Luke 19:9

19:9 Then ³⁵  Jesus said to him, “Today salvation ³⁶  has come to this household, ³⁷  because he too is a son of Abraham! ³⁸ 

Luke 22:22

22:22 For the Son of Man is to go just as it has been determined, ³⁹  but woe to that man by whom he is betrayed!”

Luke 22:70

22:70 So ⁴⁰  they all said, “Are you the Son of God, ⁴¹  then?” He answered ⁴²  them, “You say ⁴³  that I am.”

[1:32]  ¹ tn Grk “this one.”

[1:32]  ² sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ³ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁴ tn Or “ancestor.”

[4:3]  ⁵ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ⁶ tn Grk “say to this stone that it should become bread.”

[7:34]  ⁹ tn Grk “Behold a man.”

[7:34]  ¹⁰ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[9:35]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ¹⁴ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  ¹⁵ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:44]  ¹⁷ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ¹⁸ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[10:6]  ²¹ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ²² sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[11:30]  ²⁵ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ²⁶ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ²⁷ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[14:5]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ³⁰ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[15:13]  ³³ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ³⁴ tn Grk “after not many days.”

[15:13]  ³⁵ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ³⁶ tn Or “estate” (the same word has been translated “estate” in v. 12).

[15:24]  ³⁷ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[15:25]  ⁴¹ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ⁴² sn This would have been primarily instrumental music, but might include singing as well.

[15:30]  ⁴⁵ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ⁴⁶ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ⁴⁷ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ⁴⁸ sn See note on the phrase “fattened calf” in v. 23.

[17:24]  ⁴⁹ sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ⁵⁰ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[19:9]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ⁵⁴ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ⁵⁵ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ⁵⁶ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[22:22]  ⁵⁷ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[22:70]  ⁶¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ⁶² sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ⁶³ tn Grk “He said to them.”

[22:70]  ⁶⁴ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”