Luke 4:35

4:35 But ¹  Jesus rebuked him: ²  “Silence! Come out of him!” ³  Then, after the demon threw the man ⁴  down in their midst, he came out of him without hurting him. ⁵ 

Luke 7:19-20

7:19 and sent them to Jesus ⁶  to ask, ⁷  “Are you the one who is to come, ⁸  or should we look for another?” 7:20 When ⁹  the men came to Jesus, ¹⁰  they said, “John the Baptist has sent us to you to ask, ¹¹  ‘Are you the one who is to come, or should we look for another?’” ¹² 

Luke 7:39

7:39 Now when the Pharisee who had invited him saw this, ¹³  he said to himself, “If this man were a prophet, ¹⁴  he would know who and what kind of woman ¹⁵  this is who is touching him, that she is a sinner.”

Luke 8:8

8:8 But ¹⁶  other seed fell on good soil and grew, ¹⁷  and it produced a hundred times as much grain.” ¹⁸  As he said this, ¹⁹  he called out, “The one who has ears to hear had better listen!” ²⁰ 

Luke 9:18

Peter’s Confession

9:18 Once ²¹  when Jesus ²²  was praying ²³  by himself, and his disciples were nearby, he asked them, ²⁴  “Who do the crowds say that I am?” ²⁵ 

Luke 15:6

15:6 Returning ²⁶  home, he calls together ²⁷  his ²⁸  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Luke 18:13

18:13 The tax collector, however, stood ²⁹  far off and would not even look up ³⁰  to heaven, but beat his breast and said, ‘God, be merciful ³¹  to me, sinner that I am!’ ³² 

Luke 18:16

18:16 But Jesus called for the children, ³³  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ³⁴  belongs to such as these. ³⁵ 

Luke 19:30

19:30 telling them, ³⁶  “Go to the village ahead of you. ³⁷  When ³⁸  you enter it, you will find a colt tied there that has never been ridden. ³⁹  Untie it and bring it here.

Luke 22:19

22:19 Then ⁴⁰  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ⁴¹  which is given for you. ⁴²  Do this in remembrance of me.”

[4:35]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ² tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ³ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ⁵ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[7:19]  ⁶ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ⁷ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ⁸ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:20]  ¹¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ¹³ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ¹⁴ tn This question is repeated word for word from v. 19.

[7:39]  ¹⁶ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ¹⁷ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ¹⁸ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:8]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

[8:8]  ²² tn Grk “when it grew, after it grew.”

[8:8]  ²³ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

[8:8]  ²⁴ tn Grk “said these things.”

[8:8]  ²⁵ 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 14:35).

[9:18]  ²⁶ tn Grk “And it happened that.” 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 καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ²⁸ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ²⁹ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ³⁰ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[15:6]  ³¹ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ³² sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ³³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[18:13]  ³⁶ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ³⁷ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ³⁸ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ³⁹ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:16]  ⁴¹ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ⁴² 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.

[18:16]  ⁴³ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[19:30]  ⁴⁶ tn Grk “saying.”

[19:30]  ⁴⁷ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ⁴⁸ tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ⁴⁹ tn Grk “a colt tied there on which no one of men has ever sat.”

[22:19]  ⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ⁵² tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ⁵³ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.