Luke 20:18

20:18 Everyone who falls on this stone will be broken to pieces, ¹  and the one on whom it falls will be crushed.” ² 

Luke 10:18

10:18 So ³  he said to them, “I saw ⁴  Satan fall ⁵  like lightning ⁶  from heaven.

Luke 8:7

8:7 Other seed fell among the thorns, ⁷  and they grew up with it and choked ⁸  it.

Luke 16:17

16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ⁹  in the law to become void. ¹⁰ 

Luke 17:16

17:16 He ¹¹  fell with his face to the ground ¹²  at Jesus’ feet and thanked him. ¹³  (Now ¹⁴  he was a Samaritan.) ¹⁵ 

Luke 23:30

23:30 Then they will begin to say to the mountains, ¹⁶  ‘Fall on us!’ and to the hills, ‘Cover us!’ ¹⁷ 

Luke 11:17

11:17 But Jesus, ¹⁸  realizing their thoughts, said to them, ¹⁹  “Every kingdom divided against itself is destroyed, ²⁰  and a divided household falls. ²¹ 

Luke 14:5

14:5 Then ²²  he said to them, “Which of you, if you have a son ²³  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Luke 16:21

16:21 who longed to eat ²⁴  what fell from the rich man’s table. In addition, the dogs ²⁵  came and licked ²⁶  his sores.

Luke 8:5

8:5 “A sower went out to sow ²⁷  his seed. ²⁸  And as he sowed, some fell along the path and was trampled on, and the wild birds ²⁹  devoured it.

Luke 8:8

8:8 But ³⁰  other seed fell on good soil and grew, ³¹  and it produced a hundred times as much grain.” ³²  As he said this, ³³  he called out, “The one who has ears to hear had better listen!” ³⁴ 

Luke 8:14

8:14 As for the seed that ³⁵  fell among thorns, these are the ones who hear, but ³⁶  as they go on their way they are choked ³⁷  by the worries and riches and pleasures of life, ³⁸  and their fruit does not mature. ³⁹ 

Luke 8:41

8:41 Then ⁴⁰  a man named Jairus, who was a ruler ⁴¹  of the synagogue, ⁴²  came up. Falling ⁴³  at Jesus’ feet, he pleaded ⁴⁴  with him to come to his house,

Luke 13:4

13:4 Or those eighteen who were killed ⁴⁵  when the tower in Siloam fell on them, ⁴⁶  do you think they were worse offenders than all the others who live in Jerusalem? ⁴⁷ 

Luke 21:24

21:24 They ⁴⁸  will fall by the edge ⁴⁹  of the sword and be led away as captives ⁵⁰  among all nations. Jerusalem ⁵¹  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁵² 

Luke 5:12

Healing a Leper

5:12 While ⁵³  Jesus ⁵⁴  was in one of the towns, ⁵⁵  a man came ⁵⁶  to him who was covered with ⁵⁷  leprosy. ⁵⁸  When ⁵⁹  he saw Jesus, he bowed down with his face to the ground ⁶⁰  and begged him, ⁶¹  “Lord, if ⁶²  you are willing, you can make me clean.”

[20:18]  ¹ tn On this term, see BDAG 972 s.v. συνθλάω.

[20:18]  ² tn Grk “on whomever it falls, it will crush him.”

[10:18]  ³ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ⁴ tn This is an imperfect tense verb.

[10:18]  ⁵ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ⁶ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[8:7]  ⁵ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ⁶ sn That is, crowded out the good plants.

[16:17]  ⁷ tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ⁸ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

[17:16]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ¹⁰ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ¹¹ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ¹² tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹³ 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).

[23:30]  ¹¹ sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).

[23:30]  ¹² sn An allusion to Hos 10:8 (cf. Rev 6:16).

[11:17]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ¹⁴ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ¹⁵ tn Or “is left in ruins.”

[11:17]  ¹⁶ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[14:5]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ¹⁶ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[16:21]  ¹⁷ tn Grk “to eat his fill,” but this phrase has been simplified as “to eat” for stylistic reasons.

[16:21]  ¹⁸ tn The term κύνες (kunes) refers to “wild” dogs (either “street” dogs or watchdogs), not house pets (L&N 4.34).

[16:21]  ¹⁹ sn When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.

[8:5]  ¹⁹ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ²⁰ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ²¹ 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).

[8:8]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ²² tn Grk “when it grew, after it grew.”

[8:8]  ²³ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ²⁴ tn Grk “said these things.”

[8:8]  ²⁵ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

[8:14]  ²³ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ²⁵ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ²⁶ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ²⁷ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[8:41]  ²⁵ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[8:41]  ²⁶ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ²⁷ sn See the note on synagogues in 4:15.

[8:41]  ²⁸ tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[8:41]  ²⁹ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[13:4]  ²⁷ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ²⁸ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:24]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ³⁰ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ³¹ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ³² tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ³³ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[5:12]  ³¹ 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]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ³³ tn Or “cities.”

[5:12]  ³⁴ 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]  ³⁵ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ³⁹ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ⁴⁰ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.