Luke 21:35

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

Luke 5:9

5:9 For ⁴  Peter ⁵  and all who were with him were astonished ⁶  at the catch of fish that they had taken,

Luke 6:19

6:19 The ⁷  whole crowd was trying to touch him, because power ⁸  was coming out from him and healing them all.

Luke 12:41

12:41 Then ⁹  Peter said, “Lord, are you telling this parable for us or for everyone?” ¹⁰ 

Luke 17:29

17:29 but on the day Lot went out from Sodom, fire and sulfur rained down from heaven and destroyed them all. ¹¹ 

Luke 1:65

1:65 All ¹²  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about.

Luke 6:10

6:10 After ¹³  looking around ¹⁴  at them all, he said to the man, ¹⁵  “Stretch out your hand.” The man ¹⁶  did so, and his hand was restored. ¹⁷ 

Luke 9:23

A Call to Discipleship

9:23 Then ¹⁸  he said to them all, ¹⁹  “If anyone wants to become my follower, ²⁰  he must deny ²¹  himself, take up his cross daily, ²²  and follow me.

Luke 13:2

13:2 He ²³  answered them, “Do you think these Galileans were worse sinners ²⁴  than all the other Galileans, because they suffered these things?

Luke 17:27

17:27 People ²⁵  were eating, ²⁶  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ²⁷  the flood came and destroyed them all. ²⁸ 

Luke 4:36

4:36 They ²⁹  were all amazed and began to say ³⁰  to one another, “What’s happening here? ³¹  For with authority and power ³²  he commands the unclean spirits, and they come out!”

Luke 7:16

7:16 Fear ³³  seized them all, and they began to glorify ³⁴  God, saying, “A great prophet ³⁵  has appeared ³⁶  among us!” and “God has come to help ³⁷  his people!”

Luke 13:4

13:4 Or those eighteen who were killed ³⁸  when the tower in Siloam fell on them, ³⁹  do you think they were worse offenders than all the others who live in Jerusalem? ⁴⁰ 

Luke 13:28

13:28 There will be weeping and gnashing of teeth ⁴¹  when you see Abraham, Isaac, Jacob, ⁴²  and all the prophets in the kingdom of God ⁴³  but you yourselves thrown out. ⁴⁴ 

[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.

[5:9]  ⁴ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

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

[5:9]  ⁶ sn In the Greek text, this term is in an emphatic position.

[6:19]  ⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:19]  ⁸ sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).

[12:41]  ¹⁰ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ¹¹ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[17:29]  ¹³ sn And destroyed them all. The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT (Gen 19:16-17; Deut 32:32-33; Isa 1:10).

[1:65]  ¹⁶ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹⁹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ²⁰ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ²¹ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ²² tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ²³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[9:23]  ²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ²³ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ²⁴ tn Grk “to come after me.”

[9:23]  ²⁵ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ²⁶ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[13:2]  ²⁵ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ²⁶ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[17:27]  ²⁸ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ²⁹ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ³¹ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[4:36]  ³¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ³² tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ³³ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ³⁴ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[7:16]  ³⁴ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ³⁵ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ³⁶ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ³⁷ tn Grk “arisen.”

[7:16]  ³⁸ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[13:4]  ³⁷ 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]  ³⁸ 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]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:28]  ⁴⁰ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ⁴¹ tn Grk “and Isaac and Jacob,” 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.

[13:28]  ⁴² 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.

[13:28]  ⁴³ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.