Luke 2:4

2:4 So ¹  Joseph also went up from the town of Nazareth ²  in Galilee to Judea, to the city ³  of David called Bethlehem, ⁴  because he was of the house ⁵  and family line ⁶  of David.

Luke 4:38

4:38 After Jesus left ⁷  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ⁸  to help her. ⁹ 

Luke 4:41

4:41 Demons also came out ¹⁰  of many, crying out, ¹¹  “You are the Son of God!” ¹²  But he rebuked ¹³  them, and would not allow them to speak, ¹⁴  because they knew that he was the Christ. ¹⁵ 

Luke 5:3

5:3 He got into ¹⁶  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ¹⁷  Jesus ¹⁸  sat down ¹⁹  and taught the crowds from the boat.

Luke 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ²⁰  Then ²¹  Jesus said to Simon, “Do not be afraid; from now on ²²  you will be catching people.” ²³ 

Luke 8:12

8:12 Those along the path are the ones who have heard; then the devil ²⁴  comes and takes away the word ²⁵  from their hearts, so that they may not believe ²⁶  and be saved.

Luke 9:22

9:22 saying, “The Son of Man must suffer ²⁷  many things and be rejected by the elders, ²⁸  chief priests, and experts in the law, ²⁹  and be killed, and on the third day be raised.” ³⁰ 

Luke 10:30

10:30 Jesus replied, ³¹  “A man was going down ³²  from Jerusalem ³³  to Jericho, ³⁴  and fell into the hands of robbers, who stripped him, beat ³⁵  him up, and went off, leaving him half dead. ³⁶ 

Luke 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ³⁷  goes out of a person, ³⁸  it passes through waterless places ³⁹  looking for rest but ⁴⁰  not finding any. Then ⁴¹  it says, ‘I will return to the home I left.’ ⁴² 

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ⁴³  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ⁴⁴  began to speak first to his disciples, “Be on your guard against ⁴⁵  the yeast of the Pharisees, ⁴⁶  which is hypocrisy. ⁴⁷ 

Luke 12:15

12:15 Then ⁴⁸  he said to them, “Watch out and guard yourself from ⁴⁹  all types of greed, ⁵⁰  because one’s life does not consist in the abundance of his possessions.”

Luke 13:15-16

13:15 Then the Lord answered him, ⁵¹  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁵²  and lead it to water? ⁵³  13:16 Then ⁵⁴  shouldn’t ⁵⁵  this woman, a daughter of Abraham whom Satan ⁵⁶  bound for eighteen long ⁵⁷  years, be released from this imprisonment ⁵⁸  on the Sabbath day?”

Luke 14:18

14:18 But one after another they all ⁵⁹  began to make excuses. ⁶⁰  The first said to him, ‘I have bought a field, ⁶¹  and I must go out and see it. Please excuse me.’ ⁶² 

Luke 20:46

20:46 “Beware ⁶³  of the experts in the law. ⁶⁴  They ⁶⁵  like walking around in long robes, and they love elaborate greetings ⁶⁶  in the marketplaces and the best seats ⁶⁷  in the synagogues ⁶⁸  and the places of honor at banquets.

[2:4]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ² sn On Nazareth see Luke 1:26.

[2:4]  ³ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ⁴ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  ⁵ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ⁶ tn Or “family,” “lineage.”

[4:38]  ⁷ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ⁹ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[4:41]  ¹³ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹⁴ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ¹⁵ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ¹⁶ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ¹⁷ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:3]  ¹⁹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ²² tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:10]  ²⁵ tn Or “business associates.”

[5:10]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ²⁷ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ²⁸ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[8:12]  ³¹ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ³² sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ³³ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[9:22]  ³⁷ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ³⁸ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ³⁹ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ⁴⁰ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[10:30]  ⁴³ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ⁴⁴ 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]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ⁴⁶ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ⁴⁷ 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]  ⁴⁸ sn That is, in a state between life and death; severely wounded.

[11:24]  ⁴⁹ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ⁵⁰ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ⁵¹ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ⁵² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ⁵³ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ⁵⁴ tn Grk “I will return to my house from which I came.”

[12:1]  ⁵⁵ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ⁵⁷ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁵⁸ sn See the note on Pharisees in 5:17.

[12:1]  ⁵⁹ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:15]  ⁶¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ⁶² tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ⁶³ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[13:15]  ⁶⁷ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁶⁸ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁶⁹ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:16]  ⁷³ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁷⁴ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ⁷⁵ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ⁷⁶ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ⁷⁷ tn Or “bondage”; Grk “bond.”

[14:18]  ⁷⁹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ⁸⁰ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ⁸¹ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ⁸² sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[20:46]  ⁸⁵ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ⁸⁶ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ⁸⁷ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ⁸⁸ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ⁸⁹ sn See Luke 14:1-14.

[20:46]  ⁹⁰ sn See the note on synagogues in 4:15.