Luke 10:15

10:15 And you, Capernaum, ¹  will you be exalted to heaven? ²  No, you will be thrown down to Hades! ³ 

Luke 10:18

10:18 So ⁴  he said to them, “I saw ⁵  Satan fall ⁶  like lightning ⁷  from heaven.

Luke 11:16

11:16 Others, to test ⁸  him, ⁹  began asking for ¹⁰  a sign ¹¹  from heaven.

Luke 20:4

20:4 John’s baptism ¹²  – was it from heaven or from people?” ¹³ 

Luke 22:43

22:43 [Then an angel from heaven appeared to him and strengthened him.

Luke 17:29

17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ¹⁴ 

Luke 21:11

21:11 There will be great earthquakes, and famines ¹⁵  and plagues in various places, and there will be terrifying sights ¹⁶  and great signs ¹⁷  from heaven.

Luke 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹⁸  them?” ¹⁹ 

Luke 12:56

12:56 You hypocrites! ²⁰  You know how to interpret the appearance of the earth and the sky, but how can you not know how ²¹  to interpret the present time?

Luke 20:5

20:5 So ²²  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Luke 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ²³  And a voice came from heaven, “You are my one dear Son; ²⁴  in you I take great delight.” ²⁵ 

Luke 8:5

8:5 “A sower went out to sow ²⁶  his seed. ²⁷  And as he sowed, some fell along the path and was trampled on, and the wild birds ²⁸  devoured it.

Luke 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ²⁹  have nests, but the Son of Man has no place to lay his head.” ³⁰ 

Luke 11:13

11:13 If you then, although you are ³¹  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ³²  to those who ask him!”

Luke 13:19

13:19 It is like a mustard seed ³³  that a man took and sowed ³⁴  in his garden. It ³⁵  grew and became a tree, ³⁶  and the wild birds ³⁷  nested in its branches.” ³⁸ 

Luke 10:21

10:21 On that same occasion ³⁹  Jesus ⁴⁰  rejoiced ⁴¹  in the Holy Spirit and said, “I praise ⁴²  you, Father, Lord ⁴³  of heaven and earth, because ⁴⁴  you have hidden these things from the wise ⁴⁵  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ⁴⁶ 

[10:15]  ¹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[10:15]  ² tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ³ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[10:18]  ⁴ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ⁵ tn This is an imperfect tense verb.

[10:18]  ⁶ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ⁷ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[11:16]  ⁷ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ⁸ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ⁹ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ¹⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[20:4]  ¹⁰ sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.

[20:4]  ¹¹ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[17:29]  ¹³ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[21:11]  ¹⁶ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ¹⁷ tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ¹⁸ sn See Jer 4:13-22; 14:12; 21:6-7.

[9:54]  ¹⁹ tn Or “destroy.”

[9:54]  ²⁰ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[12:56]  ²² sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ²³ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[20:5]  ²⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[3:22]  ²⁸ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ²⁹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ³⁰ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[8:5]  ³¹ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ³² tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ³³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ³⁴ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ³⁵ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[11:13]  ³⁷ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ³⁸ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[13:19]  ⁴⁰ sn The mustard seed was noted for its tiny size.

[13:19]  ⁴¹ tn Grk “threw.”

[13:19]  ⁴² tn Grk “garden, and it.” 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.

[13:19]  ⁴³ sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.

[13:19]  ⁴⁴ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:19]  ⁴⁵ sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.

[10:21]  ⁴³ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ⁴⁵ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ⁴⁶ tn Or “thank.”

[10:21]  ⁴⁷ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ⁴⁸ tn Or “that.”

[10:21]  ⁴⁹ sn See 1 Cor 1:26-31.

[10:21]  ⁵⁰ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.