Luke 2:21

2:21 At ¹  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ²  before he was conceived in the womb.

Luke 4:35

4:35 But ³  Jesus rebuked him: ⁴  “Silence! Come out of him!” ⁵  Then, after the demon threw the man ⁶  down in their midst, he came out of him without hurting him. ⁷ 

Luke 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ⁸  Then ⁹  Jesus said to Simon, “Do not be afraid; from now on ¹⁰  you will be catching people.” ¹¹ 

Luke 7:9

7:9 When Jesus heard this, he was amazed ¹²  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ¹³ 

Luke 8:39

8:39 “Return to your home, ¹⁴  and declare ¹⁵  what God has done for you.” ¹⁶  So ¹⁷  he went away, proclaiming throughout the whole town ¹⁸  what Jesus ¹⁹  had done for him.

Luke 8:45

8:45 Then ²⁰  Jesus asked, ²¹  “Who was it who touched me?” When they all denied it, Peter ²²  said, “Master, the crowds are surrounding you and pressing ²³  against you!”

Luke 9:41-42

9:41 Jesus answered, ²⁴  “You ²⁵  unbelieving ²⁶  and perverse generation! How much longer ²⁷  must I be with you and endure ²⁸  you? ²⁹  Bring your son here.” 9:42 As ³⁰  the boy ³¹  was approaching, the demon threw him to the ground ³²  and shook him with convulsions. ³³  But Jesus rebuked ³⁴  the unclean ³⁵  spirit, healed the boy, and gave him back to his father.

Luke 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ³⁶  have nests, but the Son of Man has no place to lay his head.” ³⁷ 

Luke 9:62

9:62 Jesus ³⁸  said to him, “No one who puts his ³⁹  hand to the plow and looks back ⁴⁰  is fit for the kingdom of God.” ⁴¹ 

Luke 10:30

10:30 Jesus replied, ⁴²  “A man was going down ⁴³  from Jerusalem ⁴⁴  to Jericho, ⁴⁵  and fell into the hands of robbers, who stripped him, beat ⁴⁶  him up, and went off, leaving him half dead. ⁴⁷ 

Luke 18:16

18:16 But Jesus called for the children, ⁴⁸  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ⁴⁹  belongs to such as these. ⁵⁰ 

Luke 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁵¹  and give the money ⁵²  to the poor, ⁵³  and you will have treasure ⁵⁴  in heaven. Then ⁵⁵  come, follow me.”

Luke 19:5

19:5 And when Jesus came to that place, he looked up ⁵⁶  and said to him, “Zacchaeus, come down quickly, ⁵⁷  because I must ⁵⁸  stay at your house today.” ⁵⁹ 

[2:21]  ¹ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ² sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[4:35]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ⁴ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ⁵ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ⁶ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ⁷ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[5:10]  ⁵ tn Or “business associates.”

[5:10]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁷ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁸ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[7:9]  ⁷ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ⁸ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[8:39]  ⁹ tn Grk “your house.”

[8:39]  ¹⁰ tn Or “describe.”

[8:39]  ¹¹ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ¹² tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ¹³ tn Or “city.”

[8:39]  ¹⁴ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[8:45]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹² tn Grk “said.”

[8:45]  ¹³ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ¹⁴ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[9:41]  ¹³ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ¹⁴ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ¹⁵ tn Or “faithless.”

[9:41]  ¹⁶ tn Grk “how long.”

[9:41]  ¹⁷ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ¹⁸ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:42]  ¹⁵ tn Here δέ (de) has not been translated.

[9:42]  ¹⁶ tn Grk “he”; the referent (the boy) has been specified in the translation for clarity.

[9:42]  ¹⁷ sn At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.

[9:42]  ¹⁸ tn See L&N 23.167-68, where the second verb συσπαράσσω (susparassw) is taken to mean the violent shaking associated with the convulsions, thus the translation here “and shook him with convulsions.”

[9:42]  ¹⁹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[9:42]  ²⁰ sn This is a reference to an evil spirit. See Luke 4:33.

[9:58]  ¹⁷ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ¹⁸ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[9:62]  ¹⁹ tn Here δέ (de) has not been translated.

[9:62]  ²⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ²¹ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ²² sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:30]  ²¹ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ²² sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ²⁴ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ²⁵ tn Grk “and beat,” 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.

[10:30]  ²⁶ sn That is, in a state between life and death; severely wounded.

[18:16]  ²³ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ²⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16]  ²⁵ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[18:22]  ²⁵ sn See Luke 14:33.

[18:22]  ²⁶ 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]  ²⁷ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ²⁸ 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]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[19:5]  ²⁷ 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]  ²⁸ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ²⁹ 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]  ³⁰ sn On today here and in v. 9, see the note on today in 2:11.