Luke 3:11

3:11 John ¹  answered them, ²  “The person who has two tunics ³  must share with the person who has none, and the person who has food must do likewise.”

Luke 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁴  yet ⁵  none of them was cleansed except Naaman the Syrian.” ⁶ 

Luke 5:1

The Call of the Disciples

5:1 Now ⁷  Jesus was standing by the Lake of Gennesaret, ⁸  and the crowd was pressing around him ⁹  to hear the word of God.

Luke 6:10

6:10 After ¹⁰  looking around ¹¹  at them all, he said to the man, ¹²  “Stretch out your hand.” The man ¹³  did so, and his hand was restored. ¹⁴ 

Luke 6:39

6:39 He also told them a parable: “Someone who is blind cannot lead another who is blind, can he? ¹⁵  Won’t they both fall ¹⁶  into a pit?

Luke 8:43

8:43 Now ¹⁷  a woman was there who had been suffering from a hemorrhage ¹⁸  for twelve years ¹⁹  but could not be healed by anyone.

Luke 8:51

8:51 Now when he came to the house, Jesus ²⁰  did not let anyone go in with him except Peter, John, ²¹  and James, and the child’s father and mother.

Luke 9:49

On the Right Side

9:49 John answered, ²²  “Master, we saw someone casting out demons in your name, and we tried to stop ²³  him because he is not a disciple ²⁴  along with us.”

Luke 20:5

20:5 So ²⁵  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Luke 23:25

23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ²⁶  to their will. ²⁷ 

[3:11]  ¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ² tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ³ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[4:27]  ⁴ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁶ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[5:1]  ⁷ tn Grk “Now it happened that.” 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.

[5:1]  ⁸ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁹ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

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

[6:10]  ¹¹ 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]  ¹² tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ¹³ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ¹⁴ 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.

[6:39]  ¹³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can he?”).

[6:39]  ¹⁴ sn The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.

[8:43]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹⁷ tn Grk “a flow of blood.”

[8:43]  ¹⁸ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[8:51]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ²⁰ tn Grk “and John,” 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.

[9:49]  ²² tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ²³ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ²⁴ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[20:5]  ²⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[23:25]  ²⁸ tn Or “delivered up.”

[23:25]  ²⁹ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.