Luke 3:3

3:3 He ¹  went into all the region around the Jordan River, ²  preaching a baptism of repentance for the forgiveness of sins. ³ 

Luke 10:33

10:33 But ⁴  a Samaritan ⁵  who was traveling ⁶  came to where the injured man ⁷  was, and when he saw him, he felt compassion for him. ⁸ 

Luke 19:10

19:10 For the Son of Man came ⁹  to seek and to save the lost.”

Luke 22:7

The Passover

22:7 Then the day for the feast ¹⁰  of Unleavened Bread came, on which the Passover lamb had to be sacrificed. ¹¹ 

Luke 19:18

19:18 Then ¹²  the second one came and said, ‘Sir, your mina has made five minas.’

Luke 15:30

15:30 But when this son of yours ¹³  came back, who has devoured ¹⁴  your assets with prostitutes, ¹⁵  you killed the fattened calf ¹⁶  for him!’

Luke 17:27

17:27 People ¹⁷  were eating, ¹⁸  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ¹⁹  the flood came and destroyed them all. ²⁰ 

Luke 19:20

19:20 Then another ²¹  slave ²²  came and said, ‘Sir, here is ²³  your mina that I put away for safekeeping ²⁴  in a piece of cloth. ²⁵ 

Luke 2:27

2:27 So ²⁶  Simeon, ²⁷  directed by the Spirit, ²⁸  came into the temple courts, ²⁹  and when the parents brought in the child Jesus to do for him what was customary according to the law, ³⁰ 

Luke 2:51

2:51 Then ³¹  he went down with them and came to Nazareth, ³²  and was obedient ³³  to them. But ³⁴  his mother kept all these things ³⁵  in her heart. ³⁶ 

Luke 4:16

Rejection at Nazareth

4:16 Now ³⁷  Jesus ³⁸  came to Nazareth, ³⁹  where he had been brought up, and went into the synagogue ⁴⁰  on the Sabbath day, as was his custom. ⁴¹  He ⁴²  stood up to read, ⁴³ 

Luke 8:41

8:41 Then ⁴⁴  a man named Jairus, who was a ruler ⁴⁵  of the synagogue, ⁴⁶  came up. Falling ⁴⁷  at Jesus’ feet, he pleaded ⁴⁸  with him to come to his house,

Luke 8:47

8:47 When ⁴⁹  the woman saw that she could not escape notice, ⁵⁰  she came trembling and fell down before him. In ⁵¹  the presence of all the people, she explained why ⁵²  she had touched him and how she had been immediately healed.

Luke 11:31

11:31 The queen of the South ⁵³  will rise up at the judgment ⁵⁴  with the people ⁵⁵  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁵⁶  something greater ⁵⁷  than Solomon is here!

Luke 13:6

Warning to Israel to Bear Fruit

13:6 Then ⁵⁸  Jesus ⁵⁹  told this parable: “A man had a fig tree ⁶⁰  planted in his vineyard, and he came looking for fruit on it and found none.

Luke 15:20

15:20 So ⁶¹  he got up and went to his father. But while he was still a long way from home ⁶²  his father saw him, and his heart went out to him; ⁶³  he ran and hugged ⁶⁴  his son ⁶⁵  and kissed him.

Luke 19:5

19:5 And when Jesus came to that place, he looked up ⁶⁶  and said to him, “Zacchaeus, come down quickly, ⁶⁷  because I must ⁶⁸  stay at your house today.” ⁶⁹ 

[3:3]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:3]  ² tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ³ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

[10:33]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ⁵ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ⁶ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ⁷ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ⁸ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[19:10]  ⁷ sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

[22:7]  ¹⁰ tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.

[22:7]  ¹¹ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

[19:18]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:30]  ¹⁶ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

[15:30]  ¹⁷ sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

[15:30]  ¹⁸ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

[15:30]  ¹⁹ sn See note on the phrase “fattened calf” in v. 23.

[17:27]  ¹⁹ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ²⁰ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ²² sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[19:20]  ²² sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

[19:20]  ²³ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ²⁴ tn Grk “behold.”

[19:20]  ²⁵ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

[19:20]  ²⁶ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[2:27]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ²⁶ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ²⁷ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ²⁸ tn Grk “the temple.”

[2:27]  ²⁹ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[2:51]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ²⁹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ³⁰ tn Or “was submitting.”

[2:51]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ³² tn Or “all these words.”

[2:51]  ³³ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[4:16]  ³¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ³³ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  ³⁴ sn See the note on synagogues in 4:15.

[4:16]  ³⁵ tn Grk “according to his custom.”

[4:16]  ³⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ³⁷ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[8:41]  ³⁴ 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]  ³⁵ 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]  ³⁶ sn See the note on synagogues in 4:15.

[8:41]  ³⁷ 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]  ³⁸ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[8:47]  ³⁷ tn Here δέ (de) has not been translated.

[8:47]  ³⁸ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ³⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ⁴⁰ tn Grk “told for what reason.”

[11:31]  ⁴⁰ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ⁴¹ sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ⁴² tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ⁴³ tn Grk “behold.”

[11:31]  ⁴⁴ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[13:6]  ⁴³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ⁴⁴ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ⁴⁵ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[15:20]  ⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ⁴⁷ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ⁴⁸ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ⁴⁹ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ⁵⁰ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[19:5]  ⁴⁹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ⁵⁰ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ⁵¹ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ⁵² sn On today here and in v. 9, see the note on today in 2:11.