Luke 2:17

2:17 When ¹  they saw him, ²  they related what they had been told ³  about this child,

Luke 5:20

5:20 When ⁴  Jesus ⁵  saw their ⁶  faith he said, “Friend, ⁷  your sins are forgiven.” ⁸ 

Luke 7:13

7:13 When ⁹  the Lord saw her, he had compassion ¹⁰  for her and said to her, “Do not weep.” ¹¹ 

Luke 8:20

8:20 So ¹²  he was told, “Your mother and your brothers are standing outside, wanting to see you.”

Luke 9:47

9:47 But when Jesus discerned their innermost thoughts, ¹³  he took a child, had him stand by ¹⁴  his side,

Luke 10:31

10:31 Now by chance ¹⁵  a priest was going down that road, but ¹⁶  when he saw the injured man ¹⁷  he passed by ¹⁸  on the other side. ¹⁹ 

Luke 11:44

11:44 Woe to you! ²⁰  You are like unmarked graves, and people ²¹  walk over them without realizing it!” ²² 

Luke 12:30

12:30 For all the nations of the world pursue ²³  these things, and your Father knows that you need them.

Luke 13:12

13:12 When ²⁴  Jesus saw her, he called her to him ²⁵  and said, “Woman, ²⁶  you are freed ²⁷  from your infirmity.” ²⁸ 

Luke 13:27

13:27 But ²⁹  he will reply, ³⁰  ‘I don’t know where you come from! ³¹  Go away from me, all you evildoers!’ ³² 

Luke 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ³³  God with a loud voice.

Luke 18:15

Jesus and Little Children

18:15 Now people ³⁴  were even bringing their babies ³⁵  to him for him to touch. ³⁶  But when the disciples saw it, they began to scold those who brought them. ³⁷ 

Luke 19:4

19:4 So ³⁸  he ran on ahead and climbed up into a sycamore tree ³⁹  to see him, because Jesus ⁴⁰  was going to pass that way.

Luke 21:20

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ⁴¹  surrounded ⁴²  by armies, then know that its ⁴³  desolation ⁴⁴  has come near.

Luke 21:31

21:31 So also you, when you see these things happening, know ⁴⁵  that the kingdom of God ⁴⁶  is near.

Luke 22:34

22:34 Jesus replied, ⁴⁷  “I tell you, Peter, the rooster will not crow ⁴⁸  today until you have denied ⁴⁹  three times that you know me.”

Luke 22:49

22:49 When ⁵⁰  those who were around him saw what was about to happen, they said, “Lord, should ⁵¹  we use our swords?” ⁵² 

[2:17]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:17]  ³ tn Grk “the word which had been spoken to them.”

[5:20]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ⁶ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ⁷ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ⁸ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[7:13]  ⁷ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

[7:13]  ⁸ sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

[7:13]  ⁹ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

[8:20]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[9:47]  ¹³ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ¹⁴ tn On this use of παρά (para), see BDF §239.1.1.

[10:31]  ¹⁶ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ¹⁸ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ¹⁹ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ²⁰ sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[11:44]  ¹⁹ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ²⁰ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ²¹ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[12:30]  ²² tn Grk “seek.”

[13:12]  ²⁵ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ²⁶ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ²⁷ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ²⁸ tn Or “released.”

[13:12]  ²⁹ tn Or “sickness.”

[13:27]  ²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ²⁹ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  ³⁰ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ³¹ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[17:15]  ³¹ tn Grk “glorifying God.”

[18:15]  ³⁴ tn Grk “they.”

[18:15]  ³⁵ tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ³⁶ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ³⁷ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[19:4]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Zacchaeus not being able to see over the crowd.

[19:4]  ³⁸ sn A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).

[19:4]  ³⁹ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ⁴¹ sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

[21:20]  ⁴² tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ⁴³ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

[21:31]  ⁴³ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ⁴⁴ sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[22:34]  ⁴⁶ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ⁴⁷ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ⁴⁸ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.

[22:49]  ⁴⁹ tn Here δέ (de) has not been translated.

[22:49]  ⁵⁰ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ⁵¹ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.