Luke 1:57

The Birth of John

1:57 Now the time came ¹  for Elizabeth to have her baby, ²  and she gave birth to a son.

Luke 4:5

4:5 Then ³  the devil ⁴  led him up ⁵  to a high place ⁶  and showed him in a flash all the kingdoms of the world.

Luke 18:4

18:4 For ⁷  a while he refused, but later on ⁸  he said to himself, ‘Though I neither fear God nor have regard for people, ⁹ 

Luke 20:9

The Parable of the Tenants

20:9 Then ¹⁰  he began to tell the people this parable: “A man ¹¹  planted a vineyard, ¹²  leased it to tenant farmers, ¹³  and went on a journey for a long time.

Luke 8:27

8:27 As ¹⁴  Jesus ¹⁵  stepped ashore, ¹⁶  a certain man from the town ¹⁷  met him who was possessed by demons. ¹⁸  For a long time this man ¹⁹  had worn no clothes and had not lived in a house, but among ²⁰  the tombs.

Luke 8:29

8:29 For Jesus ²¹  had started commanding ²²  the evil ²³  spirit to come out of the man. (For it had seized him many times, so ²⁴  he would be bound with chains and shackles ²⁵  and kept under guard. But ²⁶  he would break the restraints and be driven by the demon into deserted ²⁷  places.) ²⁸ 

Luke 23:8

23:8 When ²⁹  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ³⁰  some miraculous sign. ³¹ 

[1:57]  ¹ tn Grk “the time was fulfilled.”

[1:57]  ² tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

[4:5]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  ⁴ tn Grk “he.”

[4:5]  ⁵ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ⁶ tn “A high place” is not in the Greek text but has been supplied for clarity.

[18:4]  ⁵ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ⁶ tn Grk “after these things.”

[18:4]  ⁷ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[20:9]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.

[20:9]  ⁸ tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë¹³ 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë¹ 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA²⁷ places τις in brackets, indicating some doubts as to its authenticity.

[20:9]  ⁹ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[20:9]  ¹⁰ sn The leasing of land to tenant farmers was common in this period.

[8:27]  ⁹ tn Here δέ (de) has not been translated.

[8:27]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:27]  ¹¹ tn Grk “stepped out on land.”

[8:27]  ¹² tn Or “city.”

[8:27]  ¹³ tn Grk “who had demons.”

[8:27]  ¹⁴ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

[8:27]  ¹⁵ tn Or “in.”

[8:29]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ¹² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ¹³ tn Grk “unclean.”

[8:29]  ¹⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ¹⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹⁸ sn This is a parenthetical, explanatory comment by the author.

[23:8]  ¹³ tn Here δέ (de) has not been translated.

[23:8]  ¹⁴ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ¹⁵ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).