Luke 2:2

2:2 This was the first registration, taken when Quirinius was governor ¹  of Syria.

Luke 2:42

2:42 When ²  he was twelve years old, ³  they went up ⁴  according to custom.

Luke 4:37

4:37 So ⁵  the news ⁶  about him spread into all areas of the region. ⁷ 

Luke 4:44

4:44 So ⁸  he continued to preach in the synagogues of Judea. ⁹ 

Luke 7:31

7:31 “To what then should I compare the people ¹⁰  of this generation, and what are they like?

Luke 8:26

Healing of a Demoniac

8:26 So ¹¹  they sailed over to the region of the Gerasenes, ¹²  which is opposite ¹³  Galilee.

Luke 8:54

8:54 But Jesus ¹⁴  gently took her by the hand and said, ¹⁵  “Child, get up.”

Luke 12:23

12:23 For there is more to life than food, and more to the body than clothing.

Luke 17:25

17:25 But first he must ¹⁶  suffer many things and be rejected by this generation.

Luke 18:6

18:6 And the Lord said, “Listen to what the unrighteous judge says! ¹⁷ 

Luke 21:18

21:18 Yet ¹⁸  not a hair of your head will perish. ¹⁹ 

Luke 21:35

21:35 For ²⁰  it will overtake ²¹  all who live on the face of the whole earth. ²² 

Luke 22:21

A Final Discourse

22:21 “But look, the hand of the one who betrays ²³  me is with me on the table. ²⁴ 

[2:2]  ¹ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.

[2:42]  ² tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:42]  ³ sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

[2:42]  ⁴ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

[4:37]  ³ tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.

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

[4:37]  ⁵ sn Given Luke 4:31, the phrase the region is a reference to Galilee.

[4:44]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ⁵ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[7:31]  ⁵ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[8:26]  ⁶ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ⁷ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

[8:26]  ⁸ sn That is, across the Sea of Galilee from Galilee.

[8:54]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁸ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[17:25]  ⁸ sn The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan (Luke 4:43; 24:7, 26, 44) and the fifth passion prediction in Luke’s account (9:22, 44; 12:50; 13:32-33; for the last, see 18:32-33).

[18:6]  ⁹ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[21:18]  ¹⁰ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[21:18]  ¹¹ sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.

[21:35]  ¹¹ tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.

[21:35]  ¹² tn Or “come upon.”

[21:35]  ¹³ sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

[22:21]  ¹² sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ¹³ sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.