Luke 4:26

4:26 Yet ¹  Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. ² 

Luke 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ³  but the one who is forgiven little loves little.”

Luke 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ⁴  afterward ⁵  he went on through towns ⁶  and villages, preaching and proclaiming the good news ⁷  of the kingdom of God. ⁸  The ⁹  twelve were with him,

Luke 10:25

The Parable of the Good Samaritan

10:25 Now ¹⁰  an expert in religious law ¹¹  stood up to test Jesus, ¹²  saying, “Teacher, what must I do to inherit eternal life?” ¹³ 

Luke 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ¹⁴  against us.

And do not lead us into temptation.” ¹⁵ 

Luke 11:14

Jesus and Beelzebul

11:14 Now ¹⁶  he was casting out a demon that was mute. ¹⁷  When ¹⁸  the demon had gone out, the man who had been mute began to speak, ¹⁹  and the crowds were amazed.

Luke 12:5

12:5 But I will warn ²⁰  you whom you should fear: Fear the one who, after the killing, ²¹  has authority to throw you ²²  into hell. ²³  Yes, I tell you, fear him!

Luke 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ²⁴  first and compute the cost ²⁵  to see if he has enough money to complete it?

Luke 14:35

14:35 It is of no value ²⁶  for the soil or for the manure pile; it is to be thrown out. ²⁷  The one who has ears to hear had better listen!” ²⁸ 

Luke 16:18

16:18 “Everyone who divorces his wife and marries ²⁹  someone else commits adultery, and the one who marries a woman divorced from her husband commits adultery.

Luke 16:31

16:31 He ³⁰  replied to him, ‘If they do not respond to ³¹  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ³² 

Luke 17:20

The Coming of the Kingdom

17:20 Now at one point ³³  the Pharisees ³⁴  asked Jesus ³⁵  when the kingdom of God ³⁶  was coming, so he answered, “The kingdom of God is not coming with signs ³⁷  to be observed,

Luke 22:59

22:59 And after about an hour still another insisted, ³⁸  “Certainly this man was with him, because he too is a Galilean.” ³⁹ 

[4:26]  ¹ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:26]  ² sn Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation.

[7:47]  ³ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[8:1]  ⁵ tn Grk “And it happened that some time.” 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.

[8:1]  ⁶ tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

[8:1]  ⁷ tn Or “cities.”

[8:1]  ⁸ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

[8:1]  ⁹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:1]  ¹⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:25]  ⁷ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[10:25]  ⁸ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ¹⁰ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[11:4]  ⁹ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ¹⁰ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

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

[11:14]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[12:5]  ¹³ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ¹⁴ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ¹⁵ tn The direct object (“you”) is understood.

[12:5]  ¹⁶ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[14:28]  ¹⁵ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ¹⁶ tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[14:35]  ¹⁷ tn Or “It is not useful” (L&N 65.32).

[14:35]  ¹⁸ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ¹⁹ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

[16:18]  ¹⁹ sn The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery. This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.

[16:31]  ²¹ tn Here δέ (de) has not been translated.

[16:31]  ²² tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ²³ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[17:20]  ²³ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ²⁴ sn See the note on Pharisees in 5:17.

[17:20]  ²⁵ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ²⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[17:20]  ²⁷ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[22:59]  ²⁵ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ²⁶ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.