Luke 14:13

14:13 But when you host an elaborate meal, ¹  invite the poor, the crippled, ²  the lame, and ³  the blind. ⁴ 

Luke 16:20

16:20 But at his gate lay ⁵  a poor man named Lazarus ⁶  whose body was covered with sores, ⁷ 

Luke 21:3

21:3 He ⁸  said, “I tell you the truth, ⁹  this poor widow has put in more than all of them. ¹⁰ 

Luke 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ¹¹  me to proclaim good news ¹²  to the poor. ¹³ 

He has sent me ¹⁴  to proclaim release ¹⁵  to the captives

and the regaining of sight ¹⁶  to the blind,

to set free ¹⁷  those who are oppressed, ¹⁸ 

Luke 6:20

6:20 Then ¹⁹  he looked up ²⁰  at his disciples and said:

“Blessed ²¹  are you who are poor, ²²  for the kingdom of God belongs ²³  to you.

Luke 16:22

16:22 “Now ²⁴  the poor man died and was carried by the angels to Abraham’s side. ²⁵  The ²⁶  rich man also died and was buried. ²⁷ 

Luke 7:22

7:22 So ²⁸  he answered them, ²⁹  “Go tell ³⁰  John what you have seen and heard: ³¹  The blind see, the lame walk, lepers are cleansed, the ³²  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Luke 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ³³  and give the money ³⁴  to the poor, ³⁵  and you will have treasure ³⁶  in heaven. Then ³⁷  come, follow me.”

Luke 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ³⁸  to the poor, and if ³⁹  I have cheated anyone of anything, I am paying back four times as much!”

Luke 14:21

14:21 So ⁴⁰  the slave came back and reported this to his master. Then the master of the household was furious ⁴¹  and said to his slave, ‘Go out quickly ⁴²  to the streets and alleys of the city, ⁴³  and bring in the poor, ⁴⁴  the crippled, ⁴⁵  the blind, and the lame.’

[14:13]  ¹ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ² sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ³ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ⁴ sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[16:20]  ⁵ tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).

[16:20]  ⁶ sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.

[16:20]  ⁷ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[21:3]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ¹⁰ tn Grk “Truly, I say to you.”

[21:3]  ¹¹ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[4:18]  ¹³ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ¹⁴ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ¹⁵ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ¹⁶ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ¹⁷ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ¹⁸ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ¹⁹ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ²⁰ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[6:20]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹⁸ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ¹⁹ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ²⁰ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ²¹ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[16:22]  ²¹ tn Grk “Now it happened that the.” 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.

[16:22]  ²² tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ²³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ²⁴ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[7:22]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ²⁶ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ²⁷ sn The same verb has been translated “inform” in 7:18.

[7:22]  ²⁸ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ²⁹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[18:22]  ²⁹ sn See Luke 14:33.

[18:22]  ³⁰ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ³¹ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ³² sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[19:8]  ³³ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ³⁴ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[14:21]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.

[14:21]  ³⁸ tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.

[14:21]  ³⁹ sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.

[14:21]  ⁴⁰ tn Or “town.”

[14:21]  ⁴¹ sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.

[14:21]  ⁴² tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.