Luke 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ¹  of one shouting in the wilderness: ² 

‘Prepare the way for the Lord,

make ³  his paths straight.

Luke 4:40

4:40 As the sun was setting, all those who had any relatives ⁴  sick with various diseases brought them to Jesus. ⁵  He placed ⁶  his hands on every one of them and healed them.

Luke 8:14

8:14 As for the seed that ⁷  fell among thorns, these are the ones who hear, but ⁸  as they go on their way they are choked ⁹  by the worries and riches and pleasures of life, ¹⁰  and their fruit does not mature. ¹¹ 

Luke 8:29

8:29 For Jesus ¹²  had started commanding ¹³  the evil ¹⁴  spirit to come out of the man. (For it had seized him many times, so ¹⁵  he would be bound with chains and shackles ¹⁶  and kept under guard. But ¹⁷  he would break the restraints and be driven by the demon into deserted ¹⁸  places.) ¹⁹ 

Luke 12:45

12:45 But if ²⁰  that ²¹  slave should say to himself, ²²  ‘My master is delayed ²³  in returning,’ and he begins to beat ²⁴  the other ²⁵  slaves, both men and women, ²⁶  and to eat, drink, and get drunk,

Luke 13:34

13:34 O Jerusalem, Jerusalem, ²⁷  you who kill the prophets and stone those who are sent to you! ²⁸  How often I have longed ²⁹  to gather your children together as a hen gathers her chicks under her wings, but ³⁰  you would have none of it! ³¹ 

Luke 16:15

16:15 But ³²  Jesus ³³  said to them, “You are the ones who justify yourselves in men’s eyes, ³⁴  but God knows your hearts. For what is highly prized ³⁵  among men is utterly detestable ³⁶  in God’s sight.

Luke 20:19

20:19 Then ³⁷  the experts in the law ³⁸  and the chief priests wanted to arrest ³⁹  him that very hour, because they realized he had told this parable against them. But ⁴⁰  they were afraid of the people.

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ⁴¹  you did not arrest me. ⁴²  But this is your hour, ⁴³  and that of the power ⁴⁴  of darkness!”

Luke 24:39

24:39 Look at my hands and my feet; it’s me! ⁴⁵  Touch me and see; a ghost ⁴⁶  does not have flesh and bones like you see I have.”

[3:4]  ¹ tn Or “A voice.”

[3:4]  ² tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ³ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[4:40]  ⁴ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ⁶ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[8:14]  ⁷ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ⁹ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ¹⁰ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ¹¹ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[8:29]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ¹¹ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ¹² tn Grk “unclean.”

[8:29]  ¹³ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ¹⁴ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹⁶ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹⁷ sn This is a parenthetical, explanatory comment by the author.

[12:45]  ¹³ tn In the Greek text this is a third class condition that for all practical purposes is a hypothetical condition (note the translation of the following verb “should say”).

[12:45]  ¹⁴ tn The term “that” (ἐκεῖνος, ekeino") is used as a catchword to list out, in the form of a number of hypothetical circumstances, what the possible responses of “that” servant could be. He could be faithful (vv. 43-44) or totally unfaithful (vv. 45-46). He does not complete his master’s will with knowledge (v. 47) or from ignorance (v 48). These differences are indicated by the different levels of punishment in vv. 46-48.

[12:45]  ¹⁵ tn Grk “should say in his heart.”

[12:45]  ¹⁶ tn Or “is taking a long time.”

[12:45]  ¹⁷ sn The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.

[12:45]  ¹⁸ tn The word “other” is not in the Greek text, but is implied.

[12:45]  ¹⁹ tn Grk “the menservants and the maidservants.” The term here, used in both masculine and feminine grammatical forms, is παῖς (pais), which can refer to a slave, but also to a slave who is a personal servant, and thus regarded kindly (L&N 87.77).

[13:34]  ¹⁶ sn The double use of the city’s name betrays intense emotion.

[13:34]  ¹⁷ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ¹⁸ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ²⁰ tn Grk “you were not willing.”

[16:15]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ²¹ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ²² tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ²³ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[20:19]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ²³ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ²⁴ tn Grk “tried to lay hands on him.”

[20:19]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[22:53]  ²⁵ tn Grk “in the temple.”

[22:53]  ²⁶ tn Grk “lay hands on me.”

[22:53]  ²⁷ tn Or “your time.”

[22:53]  ²⁸ tn Or “authority,” “domain.”

[24:39]  ²⁸ tn Grk “that it is I myself.”

[24:39]  ²⁹ tn See tc note on “ghost” in v. 37.