Luke 2:15

2:15 When ¹  the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem ²  and see this thing that has taken place, that the Lord ³  has made known to us.”

Luke 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ⁴  when Pontius Pilate ⁵  was governor of Judea, and Herod ⁶  was tetrarch ⁷  of Galilee, and his brother Philip ⁸  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ⁹  was tetrarch of Abilene,

Luke 5:36

5:36 He also told them a parable: ¹⁰  “No one tears a patch from a new garment and sews ¹¹  it on an old garment. If he does, he will have torn ¹²  the new, and the piece from the new will not match the old. ¹³ 

Luke 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Luke 9:12

9:12 Now the day began to draw to a close, ¹⁴  so ¹⁵  the twelve came and said to Jesus, ¹⁶  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ¹⁷  and food, because we are in an isolated place.” ¹⁸ 

Luke 9:48

9:48 and said to them, “Whoever welcomes ¹⁹  this child ²⁰  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ²¹ 

Luke 12:58

12:58 As you are going with your accuser before the magistrate, ²²  make an effort to settle with him on the way, so that he will not drag you before the judge, and the judge hand you over to the officer, ²³  and the officer throw you into prison.

Luke 13:14

13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ²⁴  should be done! ²⁵  So come ²⁶  and be healed on those days, and not on the Sabbath day.”

[2:15]  ¹ tn Grk “And it happened that when.” 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.

[2:15]  ² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:15]  ³ sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.

[3:1]  ⁴ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  ⁵ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ⁶ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ⁷ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ⁸ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ⁹ sn Nothing else is known about Lysanias tetrarch of Abilene.

[5:36]  ⁷ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

[5:36]  ⁸ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ⁹ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ¹⁰ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

[9:12]  ¹⁰ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ¹³ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ¹⁴ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.

[9:48]  ¹³ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ¹⁴ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ¹⁵ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[12:58]  ¹⁶ sn The term magistrate (ἄρχων, arcwn) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).

[12:58]  ¹⁷ sn The officer (πράκτωρ, praktwr) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).

[13:14]  ¹⁹ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ²⁰ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ²¹ tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.