Luke 4:11

4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ¹ 

Luke 8:5

8:5 “A sower went out to sow ²  his seed. ³  And as he sowed, some fell along the path and was trampled on, and the wild birds ⁴  devoured it.

Luke 14:9

14:9 So ⁵  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ⁶  you will begin to move to the least important ⁷  place.

Luke 19:37

19:37 As he approached the road leading down from ⁸  the Mount of Olives, ⁹  the whole crowd of his ¹⁰  disciples began to rejoice ¹¹  and praise ¹²  God with a loud voice for all the mighty works ¹³  they had seen: ¹⁴ 

Luke 21:24

21:24 They ¹⁵  will fall by the edge ¹⁶  of the sword and be led away as captives ¹⁷  among all nations. Jerusalem ¹⁸  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ¹⁹ 

Luke 8:29

8:29 For Jesus ²⁰  had started commanding ²¹  the evil ²²  spirit to come out of the man. (For it had seized him many times, so ²³  he would be bound with chains and shackles ²⁴  and kept under guard. But ²⁵  he would break the restraints and be driven by the demon into deserted ²⁶  places.) ²⁷ 

Luke 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ²⁸  approaches he will say to you, ‘Friend, move up here to a better place.’ ²⁹  Then you will be honored in the presence of all who share the meal with you.

[4:11]  ¹ sn A quotation from Ps 91:12.

[8:5]  ² sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ³ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ⁴ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[14:9]  ³ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ⁴ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ⁵ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[19:37]  ⁴ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ⁵ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ⁶ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ⁷ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ⁸ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ⁹ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ¹⁰ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[21:24]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁶ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁷ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ⁸ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁹ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[8:29]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ⁷ 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]  ⁸ tn Grk “unclean.”

[8:29]  ⁹ 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]  ¹⁰ tn Or “fetters”; these were chains for the feet.

[8:29]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ¹² tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ¹³ sn This is a parenthetical, explanatory comment by the author.

[14:10]  ⁷ tn Grk “the one who invited you.”

[14:10]  ⁸ tn Grk “Go up higher.” This means to move to a more important place.