Luke 1:6

1:6 They ¹  were both righteous in the sight of God, following ²  all the commandments and ordinances of the Lord blamelessly. ³ 

Luke 1:39

Mary and Elizabeth

1:39 In those days ⁴  Mary got up and went hurriedly into the hill country, to a town of Judah, ⁵ 

Luke 7:50

7:50 He ⁶  said to the woman, “Your faith ⁷  has saved you; ⁸  go in peace.”

Luke 8:48

8:48 Then ⁹  he said to her, “Daughter, your faith has made you well. ¹⁰  Go in peace.”

Luke 9:52

9:52 He ¹¹  sent messengers on ahead of him. ¹²  As they went along, ¹³  they entered a Samaritan village to make things ready in advance ¹⁴  for him,

Luke 9:57

Challenging Professed Followers

9:57 As ¹⁵  they were walking ¹⁶  along the road, someone said to him, “I will follow you wherever you go.” ¹⁷ 

Luke 13:33

13:33 Nevertheless I must ¹⁸  go on my way today and tomorrow and the next day, because it is impossible ¹⁹  that a prophet should be killed ²⁰  outside Jerusalem.’ ²¹ 

Luke 16:30

16:30 Then ²²  the rich man ²³  said, ‘No, father Abraham, but if someone from the dead ²⁴  goes to them, they will repent.’

Luke 17:11

The Grateful Leper

17:11 Now on ²⁵  the way to Jerusalem, ²⁶  Jesus ²⁷  was passing along ²⁸  between Samaria and Galilee.

Luke 19:12

19:12 Therefore he said, “A nobleman ²⁹  went to a distant country to receive ³⁰  for himself a kingdom and then return. ³¹ 

Luke 22:8

22:8 Jesus ³²  sent Peter and John, saying, “Go and prepare the Passover ³³  for us to eat.” ³⁴ 

Luke 22:33

22:33 But Peter ³⁵  said to him, “Lord, I am ready to go with you both to prison and to death!” ³⁶ 

[1:6]  ¹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ² tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  ³ tn The predicate adjective has the effect of an adverb here (BDF §243).

[1:39]  ⁴ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

[1:39]  ⁵ sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

[7:50]  ⁷ tn Here δέ (de) has not been translated.

[7:50]  ⁸ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ⁹ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[8:48]  ¹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ¹¹ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:52]  ¹³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁴ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ¹⁵ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁶ tn Or “to prepare (things) for him.”

[9:57]  ¹⁶ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ¹⁷ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ¹⁸ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[13:33]  ¹⁹ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ²⁰ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ²¹ tn Or “should perish away from.”

[13:33]  ²² sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[16:30]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ²³ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ²⁴ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[17:11]  ²⁵ tn Grk “Now it happened that on.” 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.

[17:11]  ²⁶ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ²⁸ tn Or “was traveling about.”

[19:12]  ²⁸ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ²⁹ sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

[19:12]  ³⁰ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[22:8]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ³² sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ³³ tn Grk “for us, so that we may eat.”

[22:33]  ³⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ³⁵ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.