Luke 2:27

2:27 So ¹  Simeon, ²  directed by the Spirit, ³  came into the temple courts, ⁴  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁵ 

Luke 5:26

5:26 Then ⁶  astonishment ⁷  seized them all, and they glorified ⁸  God. They were filled with awe, ⁹  saying, “We have seen incredible ¹⁰  things ¹¹  today.” ¹² 

Luke 6:7

6:7 The experts in the law ¹³  and the Pharisees ¹⁴  watched ¹⁵  Jesus ¹⁶  closely to see if ¹⁷  he would heal on the Sabbath, ¹⁸  so that they could find a reason to accuse him.

Luke 9:18

Peter’s Confession

9:18 Once ¹⁹  when Jesus ²⁰  was praying ²¹  by himself, and his disciples were nearby, he asked them, ²²  “Who do the crowds say that I am?” ²³ 

Luke 10:25

The Parable of the Good Samaritan

10:25 Now ²⁴  an expert in religious law ²⁵  stood up to test Jesus, ²⁶  saying, “Teacher, what must I do to inherit eternal life?” ²⁷ 

Luke 11:14

Jesus and Beelzebul

11:14 Now ²⁸  he was casting out a demon that was mute. ²⁹  When ³⁰  the demon had gone out, the man who had been mute began to speak, ³¹  and the crowds were amazed.

Luke 15:32

15:32 It was appropriate ³²  to celebrate and be glad, for your brother ³³  was dead, and is alive; he was lost and is found.’” ³⁴ 

Luke 17:20

The Coming of the Kingdom

17:20 Now at one point ³⁵  the Pharisees ³⁶  asked Jesus ³⁷  when the kingdom of God ³⁸  was coming, so he answered, “The kingdom of God is not coming with signs ³⁹  to be observed,

Luke 18:15

Jesus and Little Children

18:15 Now people ⁴⁰  were even bringing their babies ⁴¹  to him for him to touch. ⁴²  But when the disciples saw it, they began to scold those who brought them. ⁴³ 

Luke 19:5

19:5 And when Jesus came to that place, he looked up ⁴⁴  and said to him, “Zacchaeus, come down quickly, ⁴⁵  because I must ⁴⁶  stay at your house today.” ⁴⁷ 

Luke 19:13

19:13 And he summoned ten of his slaves, ⁴⁸  gave them ten minas, ⁴⁹  and said to them, ‘Do business with these until I come back.’

Luke 20:14

20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’

Luke 23:7

23:7 When ⁵⁰  he learned that he was from Herod’s jurisdiction, ⁵¹  he sent him over to Herod, ⁵²  who also happened to be in Jerusalem ⁵³  at that time.

[2:27]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ³ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁴ tn Grk “the temple.”

[2:27]  ⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[5:26]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ⁷ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ⁸ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ⁹ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ¹⁰ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ¹¹ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ¹² sn See the note on today in 2:11.

[6:7]  ¹¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ¹² sn See the note on Pharisees in 5:17.

[6:7]  ¹³ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹⁵ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹⁶ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[9:18]  ¹⁶ tn Grk “And it happened that.” 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.

[9:18]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ¹⁸ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ¹⁹ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ²⁰ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[10:25]  ²¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:25]  ²² tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ²⁴ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[11:14]  ²⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ²⁷ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ²⁸ 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 δέ (de) has not been translated either.

[11:14]  ²⁹ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[15:32]  ³¹ tn Or “necessary.”

[15:32]  ³² sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ³³ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[17:20]  ³⁶ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ³⁷ sn See the note on Pharisees in 5:17.

[17:20]  ³⁸ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ³⁹ 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.

[17:20]  ⁴⁰ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[18:15]  ⁴¹ tn Grk “they.”

[18:15]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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.

[19:5]  ⁴⁶ 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]  ⁴⁷ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ⁴⁸ 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]  ⁴⁹ sn On today here and in v. 9, see the note on today in 2:11.

[19:13]  ⁵¹ tn See the note on the word “slave” in 7:2.

[19:13]  ⁵² sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[23:7]  ⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ⁵⁷ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ⁵⁸ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ⁵⁹ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).