Luke 21:35

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

Luke 9:29

9:29 As ⁴  he was praying, ⁵  the appearance of his face was transformed, ⁶  and his clothes became very bright, a brilliant white. 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 24:5

24:5 The ¹³  women ¹⁴  were terribly frightened ¹⁵  and bowed ¹⁶  their faces to the ground, but the men said to them, “Why do you look for the living ¹⁷  among the dead?

Luke 2:31

2:31 that you have prepared in the presence of all peoples: ¹⁸ 

Luke 9:51

Rejection in Samaria

9:51 Now when ¹⁹  the days drew near ²⁰  for him to be taken up, ²¹  Jesus ²²  set out resolutely ²³  to go to Jerusalem. ²⁴ 

Luke 9:53

9:53 but the villagers ²⁵  refused to welcome ²⁶  him, because he was determined to go to Jerusalem. ²⁷ 

Luke 5:12

Healing a Leper

5:12 While ²⁸  Jesus ²⁹  was in one of the towns, ³⁰  a man came ³¹  to him who was covered with ³²  leprosy. ³³  When ³⁴  he saw Jesus, he bowed down with his face to the ground ³⁵  and begged him, ³⁶  “Lord, if ³⁷  you are willing, you can make me clean.”

Luke 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ³⁸  who will prepare your way before you.’ ³⁹ 

Luke 1:76

1:76 And you, child, ⁴⁰  will be called the prophet ⁴¹  of the Most High. ⁴² 

For you will go before ⁴³  the Lord to prepare his ways, ⁴⁴ 

Luke 12:56

12:56 You hypocrites! ⁴⁵  You know how to interpret the appearance of the earth and the sky, but how can you not know how ⁴⁶  to interpret the present time?

Luke 9:52

9:52 He ⁴⁷  sent messengers on ahead of him. ⁴⁸  As they went along, ⁴⁹  they entered a Samaritan village to make things ready in advance ⁵⁰  for him,

Luke 22:64

22:64 They ⁵¹  blindfolded him and asked him repeatedly, ⁵²  “Prophesy! Who hit you?” ⁵³ 

Luke 24:17

24:17 Then ⁵⁴  he said to them, “What are these matters ⁵⁵  you are discussing so intently ⁵⁶  as you walk along?” And they stood still, looking sad.

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ⁵⁷  the Lord appointed seventy-two ⁵⁸  others and sent them on ahead of him two by two into every town ⁵⁹  and place where he himself was about to go.

Luke 6:29

6:29 To the person who strikes you on the cheek, ⁶⁰  offer the other as well, ⁶¹  and from the person who takes away your coat, ⁶²  do not withhold your tunic ⁶³  either. ⁶⁴ 

Luke 17:2

17:2 It would be better for him to have a millstone ⁶⁵  tied around his neck and be thrown into the sea ⁶⁶  than for him to cause one of these little ones to sin. ⁶⁷ 

Luke 1:17

1:17 And he will go as forerunner before the Lord ⁶⁸  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ⁶⁹  to make ready for the Lord a people prepared for him.”

[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.

[9:29]  ⁴ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁵ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ⁶ tn Or “the appearance of his face became different.”

[9:29]  ⁷ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

[17:16]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁸ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁹ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹¹ 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).

[24:5]  ¹⁰ tn Here δέ (de) has not been translated.

[24:5]  ¹¹ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ¹² tn Or “They were extremely afraid.”

[24:5]  ¹³ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ¹⁴ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[2:31]  ¹³ 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).

[9:51]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ²⁰ 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]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:53]  ¹⁹ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ²⁰ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ²¹ tn Grk “because his face was set toward Jerusalem.”

[5:12]  ²² 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]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ²⁴ tn Or “cities.”

[5:12]  ²⁵ 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]  ²⁶ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ³⁰ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ³¹ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[7:27]  ²⁵ tn Grk “before your face” (an idiom).

[7:27]  ²⁶ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[1:76]  ²⁸ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ²⁹ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ³⁰ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ³¹ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ³² tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[12:56]  ³¹ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ³² 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.

[9:52]  ³⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ³⁵ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ³⁶ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ³⁷ tn Or “to prepare (things) for him.”

[22:64]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ³⁸ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ³⁹ tn Grk “Who is the one who hit you?”

[24:17]  ⁴⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ⁴¹ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ⁴² tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[10:1]  ⁴³ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁴⁴ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ⁴⁵ tn Or “city.”

[6:29]  ⁴⁶ sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.

[6:29]  ⁴⁷ sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.

[6:29]  ⁴⁸ tn Or “cloak.”

[6:29]  ⁴⁹ tn See the note on the word “tunics” in 3:11.

[6:29]  ⁵⁰ sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.

[17:2]  ⁴⁹ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  ⁵⁰ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ⁵¹ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.

[1:17]  ⁵² tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ⁵³ sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.