Luke 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ¹  Jesus, in the power of the Spirit, ²  returned to Galilee, and news about him spread ³  throughout the surrounding countryside. ⁴ 

Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ⁵  for I am a sinful man!” ⁶ 

Luke 5:27

The Call of Levi; Eating with Sinners

5:27 After ⁷  this, Jesus ⁸  went out and saw a tax collector ⁹  named Levi ¹⁰  sitting at the tax booth. ¹¹  “Follow me,” ¹²  he said to him.

Luke 6:12

Choosing the Twelve Apostles

6:12 Now ¹³  it was during this time that Jesus ¹⁴  went out to the mountain ¹⁵  to pray, and he spent all night ¹⁶  in prayer to God. ¹⁷ 

Luke 7:24-25

7:24 When ¹⁸  John’s messengers had gone, Jesus ¹⁹  began to speak to the crowds about John: “What did you go out into the wilderness ²⁰  to see? A reed shaken by the wind? ²¹  7:25 What ²²  did you go out to see? A man dressed in fancy ²³  clothes? ²⁴  Look, those who wear fancy clothes and live in luxury ²⁵  are in kings’ courts! ²⁶ 

Luke 8:2

8:2 and also some women ²⁷  who had been healed of evil spirits and disabilities: ²⁸  Mary ²⁹  (called Magdalene), from whom seven demons had gone out,

Luke 8:33

8:33 So ³⁰  the demons came out of the man and went into the pigs, and the herd of pigs ³¹  rushed down the steep slope into the lake and drowned.

Luke 8:38

8:38 The man from whom the demons had gone out begged to go ³²  with him, but Jesus ³³  sent him away, saying,

Luke 9:5

9:5 Wherever ³⁴  they do not receive you, ³⁵  as you leave that town, ³⁶  shake the dust off ³⁷  your feet as a testimony against them.”

Luke 11:14

Jesus and Beelzebul

11:14 Now ³⁸  he was casting out a demon that was mute. ³⁹  When ⁴⁰  the demon had gone out, the man who had been mute began to speak, ⁴¹  and the crowds were amazed.

Luke 13:31

Going to Jerusalem

13:31 At that time, ⁴²  some Pharisees ⁴³  came up and said to Jesus, ⁴⁴  “Get away from here, ⁴⁵  because Herod ⁴⁶  wants to kill you.”

Luke 14:23

14:23 So ⁴⁷  the master said to his ⁴⁸  slave, ‘Go out to the highways ⁴⁹  and country roads ⁵⁰  and urge ⁵¹  people ⁵²  to come in, so that my house will be filled. ⁵³ 

Luke 21:37

21:37 So ⁵⁴  every day Jesus ⁵⁵  was teaching in the temple courts, ⁵⁶  but at night he went and stayed ⁵⁷  on the Mount of Olives. ⁵⁸ 

Luke 22:39

On the Mount of Olives

22:39 Then ⁵⁹  Jesus ⁶⁰  went out and made his way, ⁶¹  as he customarily did, to the Mount of Olives, ⁶²  and the disciples followed him.

Luke 22:52

22:52 Then ⁶³  Jesus said to the chief priests, the officers of the temple guard, ⁶⁴  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ⁶⁵ 

[4:14]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ² sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ³ tn Grk “went out.”

[4:14]  ⁴ tn Grk “all the surrounding region.”

[5:8]  ⁵ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ⁶ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[5:27]  ⁹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ¹⁰ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ¹¹ sn See the note on tax collectors in 3:12.

[5:27]  ¹² sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ¹³ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  ¹⁴ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[6:12]  ¹³ tn Grk “Now it happened that in.” 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.

[6:12]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ¹⁵ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  ¹⁶ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ¹⁷ tn This is an objective genitive, so prayer “to God.”

[7:24]  ¹⁷ tn Here δέ (de) has not been translated.

[7:24]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ¹⁹ tn Or “desert.”

[7:24]  ²⁰ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[7:25]  ²¹ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ²² tn Or “soft”; see L&N 79.100.

[7:25]  ²³ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ²⁴ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ²⁵ tn Or “palaces.”

[8:2]  ²⁵ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ²⁶ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ²⁷ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:33]  ²⁹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ³⁰ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[8:38]  ³³ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:5]  ³⁷ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ³⁸ tn Grk “all those who do not receive you.”

[9:5]  ³⁹ tn Or “city.”

[9:5]  ⁴⁰ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[11:14]  ⁴¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ⁴² tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ⁴³ 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. Here δέ (de) has not been translated either.

[11:14]  ⁴⁴ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[13:31]  ⁴⁵ tn Grk “At that very hour.”

[13:31]  ⁴⁶ sn See the note on Pharisees in 5:17.

[13:31]  ⁴⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ⁴⁸ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ⁴⁹ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:23]  ⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ⁵⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ⁵¹ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ⁵² tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ⁵³ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ⁵⁴ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ⁵⁵ sn So that my house will be filled. God will bless many people.

[21:37]  ⁵³ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ⁵⁵ tn Grk “in the temple.”

[21:37]  ⁵⁶ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ⁵⁷ tn Grk “at the mountain called ‘of Olives.’”

[22:39]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ⁵⁹ tn Grk “went.”

[22:39]  ⁶⁰ sn See the note on the Mount of Olives in Luke 19:29.

[22:52]  ⁶¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ⁶² tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ⁶³ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).