Luke 14:9

14:9 So ¹  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ²  you will begin to move to the least important ³  place.

Luke 4:37

4:37 So ⁴  the news ⁵  about him spread into all areas of the region. ⁶ 

Luke 10:32

10:32 So too a Levite, when he came up to ⁷  the place and saw him, ⁸  passed by on the other side.

Luke 4:17

4:17 and the scroll of the prophet Isaiah was given to him. He ⁹  unrolled ¹⁰  the scroll and found the place where it was written,

Luke 16:28

16:28 (for I have five brothers) to warn ¹¹  them so that they don’t come ¹²  into this place of torment.’

Luke 23:33

23:33 So ¹³  when they came to the place that is called “The Skull,” ¹⁴  they crucified ¹⁵  him there, along with the criminals, one on his right and one on his left.

Luke 4:42

4:42 The next morning ¹⁶  Jesus ¹⁷  departed and went to a deserted place. Yet ¹⁸  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ¹⁹  the Lord appointed seventy-two ²⁰  others and sent them on ahead of him two by two into every town ²¹  and place where he himself was about to go.

Luke 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ²²  approaches he will say to you, ‘Friend, move up here to a better place.’ ²³  Then you will be honored in the presence of all who share the meal with you.

Luke 19:5

19:5 And when Jesus came to that place, he looked up ²⁴  and said to him, “Zacchaeus, come down quickly, ²⁵  because I must ²⁶  stay at your house today.” ²⁷ 

[14:9]  ¹ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ² tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ³ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[4:37]  ⁴ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

[4:37]  ⁵ tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).

[4:37]  ⁶ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[10:32]  ⁷ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ⁸ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[4:17]  ¹⁰ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ¹¹ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[16:28]  ¹³ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ¹⁴ tn Grk “lest they also come.”

[23:33]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ¹⁷ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ¹⁸ sn See the note on crucify in 23:21.

[4:42]  ¹⁹ tn Grk “When it became day.”

[4:42]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ²¹ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[10:1]  ²² tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ²³ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ²⁴ tn Or “city.”

[14:10]  ²⁵ tn Grk “the one who invited you.”

[14:10]  ²⁶ tn Grk “Go up higher.” This means to move to a more important place.

[19:5]  ²⁸ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ²⁹ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ³⁰ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ³¹ sn On today here and in v. 9, see the note on today in 2:11.