Luke 21:35

21:35 For ¹  it will overtake ²  all who live on the face of the whole earth. ³ 

Luke 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ⁴ 

to guide our feet into the way ⁵  of peace.”

Luke 18:35

Healing a Blind Man

18:35 As ⁶  Jesus ⁷  approached ⁸  Jericho, ⁹  a blind man was sitting by the road begging.

Luke 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ¹⁰  lord,

“Sit at my right hand,

Luke 22:55

22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Luke 22:69

22:69 But from now on ¹¹  the Son of Man will be seated at the right hand ¹²  of the power ¹³  of God.”

Luke 5:27

The Call of Levi; Eating with Sinners

5:27 After ¹⁴  this, Jesus ¹⁵  went out and saw a tax collector ¹⁶  named Levi ¹⁷  sitting at the tax booth. ¹⁸  “Follow me,” ¹⁹  he said to him.

Luke 22:30

22:30 that you may eat and drink at my table in my kingdom, and you will sit ²⁰  on thrones judging ²¹  the twelve tribes of Israel.

Luke 22:56

22:56 Then a slave girl, ²²  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!”

Luke 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ²³ 

‘We played the flute for you, yet you did not dance; ²⁴ 

we wailed in mourning, ²⁵  yet you did not weep.’

Luke 8:35

8:35 So ²⁶  the people went out to see what had happened, and they came to Jesus. They ²⁷  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Luke 10:13

10:13 “Woe to you, Chorazin! ²⁸  Woe to you, Bethsaida! For if ²⁹  the miracles ³⁰  done in you had been done in Tyre ³¹  and Sidon, ³²  they would have repented long ago, sitting in sackcloth and ashes.

Luke 5:17

Healing and Forgiving a Paralytic

5:17 Now on ³³  one of those days, while he was teaching, there were Pharisees ³⁴  and teachers of the law ³⁵  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ³⁶  and the power of the Lord was with him ³⁷  to heal.

[21:35]  ¹ 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]  ² tn Or “come upon.”

[21:35]  ³ sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

[1:79]  ⁴ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ⁵ tn Or “the path.”

[18:35]  ⁷ tn Grk “Now it happened that as.” 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.

[18:35]  ⁸ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[18:35]  ⁹ tn The phrase is “he drew near to” (19:29; 24:28). It is also possible the term merely means “is in the vicinity of.” Also possible is a reversal in the timing of the healing and Zacchaeus events for literary reasons as the blind man “sees” where the rich man with everything did not.

[18:35]  ¹⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[20:42]  ¹⁰ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[22:69]  ¹³ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ¹⁴ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ¹⁵ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[5:27]  ¹⁶ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ¹⁷ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ¹⁸ sn See the note on tax collectors in 3:12.

[5:27]  ¹⁹ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ²⁰ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  ²¹ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[22:30]  ¹⁹ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ²⁰ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[22:56]  ²² tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[7:32]  ²⁵ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ²⁶ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ²⁷ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[8:35]  ²⁸ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ²⁹ tn Grk “Jesus, and they.” 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 here in the translation.

[10:13]  ³¹ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ³² tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ³³ tn Or “powerful deeds.”

[10:13]  ³⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ³⁵ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[5:17]  ³⁴ tn Grk “And it happened that on.” 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.

[5:17]  ³⁵ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ³⁶ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ³⁷ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  ³⁸ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.