Luke 4:38

4:38 After Jesus left ¹  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ²  to help her. ³ 

Luke 6:1

Lord of the Sabbath

6:1 Jesus ⁴  was going through the grain fields on ⁵  a Sabbath, ⁶  and his disciples picked some heads of wheat, ⁷  rubbed them in their hands, and ate them. ⁸ 

Luke 9:23

A Call to Discipleship

9:23 Then ⁹  he said to them all, ¹⁰  “If anyone wants to become my follower, ¹¹  he must deny ¹²  himself, take up his cross daily, ¹³  and follow me.

Luke 11:1

Instructions on Prayer

11:1 Now ¹⁴  Jesus ¹⁵  was praying in a certain place. When ¹⁶  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ¹⁷  taught ¹⁸  his disciples.”

Luke 12:28

12:28 And if ¹⁹  this is how God clothes the wild grass, ²⁰  which is here ²¹  today and tomorrow is tossed into the fire to heat the oven, ²²  how much more ²³  will he clothe you, you people of little faith!

Luke 13:15

13:15 Then the Lord answered him, ²⁴  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ²⁵  and lead it to water? ²⁶ 

Luke 15:8

15:8 “Or what woman, if she has ten silver coins ²⁷  and loses ²⁸  one of them, ²⁹  does not light a lamp, sweep ³⁰  the house, and search thoroughly until she finds it?

Luke 19:44

19:44 They will demolish you ³¹  – you and your children within your walls ³²  – and they will not leave within you one stone ³³  on top of another, ³⁴  because you did not recognize the time of your visitation from God.” ³⁵ 

[4:38]  ¹ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ³ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[6:1]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ⁵ tn Grk “Now it happened that on.” 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.

[6:1]  ⁶ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ⁷ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ⁸ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[9:23]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ⁸ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ⁹ tn Grk “to come after me.”

[9:23]  ¹⁰ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ¹¹ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[11:1]  ¹⁰ tn Grk “And it happened that while.” 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 been translated as “now” to indicate the transition to a new topic.

[11:1]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ¹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ¹³ sn John refers to John the Baptist.

[11:1]  ¹⁴ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[12:28]  ¹³ tn This is a first class condition in the Greek text.

[12:28]  ¹⁴ tn Grk “grass in the field.”

[12:28]  ¹⁵ tn Grk “which is in the field today.”

[12:28]  ¹⁶ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  ¹⁷ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[13:15]  ¹⁶ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ¹⁷ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ¹⁸ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[15:8]  ¹⁹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

[15:8]  ²⁰ tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

[15:8]  ²¹ tn Grk “one coin.”

[15:8]  ²² tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[19:44]  ²² tn Grk “They will raze you to the ground.”

[19:44]  ²³ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ²⁴ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ²⁵ tn Grk “leave stone on stone.”

[19:44]  ²⁶ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.