Luke 1:33

1:33 He ¹  will reign over the house of Jacob ²  forever, and his kingdom will never end.”

Luke 1:55

1:55 as he promised ³  to our ancestors, ⁴  to Abraham and to his descendants ⁵  forever.”

Luke 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ⁶ 

to guide our feet into the way ⁷  of peace.”

Luke 5:9

5:9 For ⁸  Peter ⁹  and all who were with him were astonished ¹⁰  at the catch of fish that they had taken,

Luke 6:27

6:27 “But I say to you who are listening: Love your enemies, ¹¹  do good to those who hate you,

Luke 7:45-46

7:45 You gave me no kiss of greeting, ¹²  but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet ¹³  with perfumed oil.

Luke 9:1

The Sending of the Twelve Apostles

9:1 After ¹⁴  Jesus ¹⁵  called ¹⁶  the twelve ¹⁷  together, he gave them power and authority over all demons and to cure ¹⁸  diseases,

Luke 9:14

9:14 (Now about five thousand men ¹⁹  were there.) ²⁰  Then ²¹  he said to his disciples, “Have ²²  them sit down in groups of about fifty each.”

Luke 10:9

10:9 Heal ²³  the sick in that town ²⁴  and say to them, ‘The kingdom of God ²⁵  has come upon ²⁶  you!’

Luke 10:23

10:23 Then ²⁷  Jesus ²⁸  turned ²⁹  to his ³⁰  disciples and said privately, “Blessed ³¹  are the eyes that see what you see!

Luke 10:36

10:36 Which of these three do you think became a neighbor ³²  to the man who fell into the hands of the robbers?”

Luke 11:43

11:43 Woe to you Pharisees! You love the best seats ³³  in the synagogues ³⁴  and elaborate greetings ³⁵  in the marketplaces!

Luke 12:17

12:17 so ³⁶  he thought to himself, ³⁷  ‘What should I do, for I have nowhere to store my crops?’ ³⁸ 

Luke 14:7

On Seeking Seats of Honor

14:7 Then ³⁹  when Jesus ⁴⁰  noticed how the guests ⁴¹  chose the places of honor, ⁴²  he told them a parable. He said to them,

Luke 16:4

16:4 I know ⁴³  what to do so that when I am put out of management, people will welcome me into their homes.’ ⁴⁴ 

Luke 17:16

17:16 He ⁴⁵  fell with his face to the ground ⁴⁶  at Jesus’ feet and thanked him. ⁴⁷  (Now ⁴⁸  he was a Samaritan.) ⁴⁹ 

Luke 22:45

22:45 When ⁵⁰  he got up from prayer, he came to the disciples and found them sleeping, exhausted ⁵¹  from grief.

[1:33]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.

[1:33]  ² tn Or “over Israel.”

[1:55]  ³ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ⁴ tn Grk “fathers.”

[1:55]  ⁵ tn Grk “his seed” (an idiom for offspring or descendants).

[1:79]  ⁵ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ⁶ tn Or “the path.”

[5:9]  ⁷ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ⁸ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ⁹ sn In the Greek text, this term is in an emphatic position.

[6:27]  ⁹ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[7:45]  ¹¹ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[7:46]  ¹³ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[9:1]  ¹⁵ tn Here δέ (de) has not been translated.

[9:1]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:14]  ¹⁷ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

[9:14]  ¹⁸ sn This is a parenthetical note by the author.

[9:14]  ¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ²⁰ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

[10:9]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ²⁰ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ²¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ²² tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:23]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ²³ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ²⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ²⁵ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[10:36]  ²³ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[11:43]  ²⁵ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ²⁶ sn See the note on synagogues in 4:15.

[11:43]  ²⁷ tn Grk “and the greetings.”

[12:17]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ²⁸ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ²⁹ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[14:7]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ³¹ tn Grk “those who were invited.”

[14:7]  ³² tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[16:4]  ³¹ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ³² sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[17:16]  ³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³⁴ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ³⁵ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ³⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ³⁷ 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).

[22:45]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ³⁶ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).