Luke 1:58

1:58 Her ¹  neighbors and relatives heard that the Lord had shown ²  great mercy to her, and they rejoiced ³  with her.

Luke 2:20

2:20 So ⁴  the shepherds returned, glorifying and praising ⁵  God for all they had heard and seen; everything was just as they had been told. ⁶ 

Luke 2:46

2:46 After ⁷  three days ⁸  they found him in the temple courts, ⁹  sitting among the teachers, ¹⁰  listening to them and asking them questions.

Luke 5:1

The Call of the Disciples

5:1 Now ¹¹  Jesus was standing by the Lake of Gennesaret, ¹²  and the crowd was pressing around him ¹³  to hear the word of God.

Luke 5:15

5:15 But the news about him spread even more, ¹⁴  and large crowds were gathering together to hear him ¹⁵  and to be healed of their illnesses.

Luke 6:47

6:47 “Everyone who comes to me and listens to my words and puts them into practice ¹⁶  – I will show you what he is like:

Luke 7:3

7:3 When the centurion ¹⁷  heard ¹⁸  about Jesus, he sent some Jewish elders ¹⁹  to him, asking him to come ²⁰  and heal his slave.

Luke 8:15

8:15 But as for the seed that landed on good soil, these are the ones who, after hearing ²¹  the word, cling to it ²²  with an honest and good ²³  heart, and bear fruit with steadfast endurance. ²⁴ 

Luke 8:21

8:21 But he replied ²⁵  to them, “My mother and my brothers are those ²⁶  who hear the word of God and do it.” ²⁷ 

Luke 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ²⁸  the tetrarch ²⁹  heard about everything that was happening, and he was thoroughly perplexed, ³⁰  because some people were saying that John ³¹  had been raised from the dead,

Luke 9:9

9:9 Herod said, “I had John ³²  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ³³ 

Luke 9:35

9:35 Then ³⁴  a voice came from the cloud, saying, “This is my Son, my Chosen One. ³⁵  Listen to him!” ³⁶ 

Luke 10:39

10:39 She ³⁷  had a sister named Mary, who sat ³⁸  at the Lord’s feet ³⁹  and listened to what he said.

Luke 14:15

The Parable of the Great Banquet

14:15 When ⁴⁰  one of those at the meal with Jesus ⁴¹  heard this, he said to him, “Blessed is everyone ⁴²  who will feast ⁴³  in the kingdom of God!” ⁴⁴ 

Luke 15:25

15:25 “Now his older son was in the field. As ⁴⁵  he came and approached the house, he heard music ⁴⁶  and dancing.

Luke 16:31

16:31 He ⁴⁷  replied to him, ‘If they do not respond to ⁴⁸  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ⁴⁹ 

Luke 20:16

20:16 He will come and destroy ⁵⁰  those tenants and give the vineyard to others.” ⁵¹  When the people ⁵²  heard this, they said, “May this never happen!” ⁵³ 

Luke 21:9

21:9 And when you hear of wars and rebellions, ⁵⁴  do not be afraid. ⁵⁵  For these things must happen first, but the end will not come at once.” ⁵⁶ 

[1:58]  ¹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ² tn Grk “had magnified his mercy with her.”

[1:58]  ³ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[2:20]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ⁵ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ⁶ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:46]  ⁷ tn Grk “And it happened that after.” 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 καί (kai) has not been translated because of differences between Greek and English style.

[2:46]  ⁸ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

[2:46]  ⁹ tn Grk “the temple.”

[2:46]  ¹⁰ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

[5:1]  ¹⁰ tn Grk “Now it happened that.” 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.

[5:1]  ¹¹ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ¹² sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:15]  ¹³ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ¹⁴ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:47]  ¹⁶ tn Grk “and does them.”

[7:3]  ¹⁹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ²⁰ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ²¹ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ²² tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[8:15]  ²² tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

[8:15]  ²³ sn There is a tenacity that is a part of spiritual fruitfulness.

[8:15]  ²⁴ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

[8:15]  ²⁵ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

[8:21]  ²⁵ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ²⁶ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ²⁷ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[9:7]  ²⁸ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ²⁹ sn See the note on tetrarch in 3:1.

[9:7]  ³⁰ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ³¹ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[9:9]  ³¹ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ³² tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:35]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ³⁵ 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]  ³⁶ 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.

[10:39]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ³⁸ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ³⁹ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[14:15]  ⁴⁰ tn Here δέ (de) has not been translated.

[14:15]  ⁴¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:15]  ⁴² tn Grk “whoever” (the indefinite relative pronoun). This has been translated as “everyone who” to conform to contemporary English style.

[14:15]  ⁴³ tn Or “will dine”; Grk “eat bread.” This refers to those who enjoy the endless fellowship of God’s coming rule.

[14:15]  ⁴⁴ 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.

[15:25]  ⁴³ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ⁴⁴ sn This would have been primarily instrumental music, but might include singing as well.

[16:31]  ⁴⁶ tn Here δέ (de) has not been translated.

[16:31]  ⁴⁷ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ⁴⁸ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[20:16]  ⁴⁹ sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.

[20:16]  ⁵⁰ sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.

[20:16]  ⁵¹ tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.

[20:16]  ⁵² sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.

[21:9]  ⁵² tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ⁵³ tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

[21:9]  ⁵⁴ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.