Luke 2:31

2:31 that you have prepared in the presence of all peoples: ¹ 

Luke 9:53

9:53 but the villagers ²  refused to welcome ³  him, because he was determined to go to Jerusalem. ⁴ 

Luke 21:35

21:35 For ⁵  it will overtake ⁶  all who live on the face of the whole earth. ⁷ 

Luke 17:16

17:16 He ⁸  fell with his face to the ground ⁹  at Jesus’ feet and thanked him. ¹⁰  (Now ¹¹  he was a Samaritan.) ¹² 

Luke 9:51

Rejection in Samaria

9:51 Now when ¹³  the days drew near ¹⁴  for him to be taken up, ¹⁵  Jesus ¹⁶  set out resolutely ¹⁷  to go to Jerusalem. ¹⁸ 

Luke 12:56

12:56 You hypocrites! ¹⁹  You know how to interpret the appearance of the earth and the sky, but how can you not know how ²⁰  to interpret the present time?

Luke 20:21

20:21 Thus ²¹  they asked him, “Teacher, we know that you speak and teach correctly, ²²  and show no partiality, but teach the way of God in accordance with the truth. ²³ 

Luke 5:12

Healing a Leper

5:12 While ²⁴  Jesus ²⁵  was in one of the towns, ²⁶  a man came ²⁷  to him who was covered with ²⁸  leprosy. ²⁹  When ³⁰  he saw Jesus, he bowed down with his face to the ground ³¹  and begged him, ³²  “Lord, if ³³  you are willing, you can make me clean.”

[2:31]  ¹ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[9:53]  ² tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ³ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ⁴ tn Grk “because his face was set toward Jerusalem.”

[21:35]  ³ 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]  ⁴ tn Or “come upon.”

[21:35]  ⁵ sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

[17:16]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁵ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁶ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁸ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[9:51]  ⁵ 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.

[9:51]  ⁶ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ⁷ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ⁹ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:56]  ⁶ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ⁷ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[20:21]  ⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ⁸ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ⁹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[5:12]  ⁸ tn Grk “And it happened that while.” 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.

[5:12]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ¹⁰ tn Or “cities.”

[5:12]  ¹¹ tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ¹² tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ¹³ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ¹⁴ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ¹⁵ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ¹⁶ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ¹⁷ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.