Luke 4:32

4:32 They ¹  were amazed ²  at his teaching, because he spoke ³  with authority. ⁴ 

Luke 4:44

4:44 So ⁵  he continued to preach in the synagogues of Judea. ⁶ 

Luke 5:16

5:16 Yet Jesus himself ⁷  frequently withdrew ⁸  to the wilderness ⁹  and prayed.

Luke 9:4

9:4 Whatever ¹⁰  house you enter, stay there ¹¹  until you leave the area. ¹² 

Luke 9:53

9:53 but the villagers ¹³  refused to welcome ¹⁴  him, because he was determined to go to Jerusalem. ¹⁵ 

Luke 10:5

10:5 Whenever ¹⁶  you enter a house, ¹⁷  first say, ‘May peace ¹⁸  be on this house!’

Luke 13:10

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ¹⁹  on the Sabbath,

Luke 14:2

14:2 There ²⁰  right ²¹  in front of him was a man suffering from dropsy. ²² 

Luke 18:23

18:23 But when the man ²³  heard this he became very sad, ²⁴  for he was extremely wealthy.

Luke 20:4

20:4 John’s baptism ²⁵  – was it from heaven or from people?” ²⁶ 

Luke 23:38

23:38 There was also an inscription ²⁷  over him, “This is the king of the Jews.”

[4:32]  ¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ² sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ³ tn Grk “because his word was.”

[4:32]  ⁴ sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[4:44]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the summarization.

[4:44]  ⁶ tc Most mss (A D Θ Ψ Ë¹³ 33 Ï latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by Ì⁷⁵ א B Q 579 892 pc sa, and [with minor variation] C L ˹ 1241) is probably the original reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.

[5:16]  ⁹ tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ¹⁰ tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ¹¹ tn Or “desert.”

[9:4]  ¹³ tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹⁴ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:4]  ¹⁵ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

[9:53]  ¹⁷ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ¹⁸ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ¹⁹ tn Grk “because his face was set toward Jerusalem.”

[10:5]  ²¹ tn Here δέ (de) has not been translated.

[10:5]  ²² tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ²³ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[13:10]  ²⁵ sn See the note on synagogues in 4:15.

[14:2]  ²⁹ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ³⁰ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ³¹ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[18:23]  ³³ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[18:23]  ³⁴ tn Or “very distressed” (L&N 25.277).

[20:4]  ³⁷ sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.

[20:4]  ³⁸ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[23:38]  ⁴¹ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.