Luke 4:4

4:4 Jesus answered him, “It is written, ‘Man ¹  does not live by bread alone.’” ² 

Luke 4:39

4:39 So ³  he stood over her, commanded ⁴  the fever, and it left her. Immediately ⁵  she got up and began to serve ⁶  them.

Luke 10:33

10:33 But ⁷  a Samaritan ⁸  who was traveling ⁹  came to where the injured man ¹⁰  was, and when he saw him, he felt compassion for him. ¹¹ 

Luke 11:10

11:10 For everyone who asks ¹²  receives, and the one who seeks finds, and to the one who knocks, the door ¹³  will be opened.

Luke 17:3

17:3 Watch ¹⁴  yourselves! If ¹⁵  your brother ¹⁶  sins, rebuke him. If ¹⁷  he repents, forgive him.

Luke 17:19

17:19 Then ¹⁸  he said to the man, ¹⁹  “Get up and go your way. Your faith has made you well.” ²⁰ 

Luke 17:34

17:34 I tell you, in that night there will be two people in one bed; one will be taken and the other left. ²¹ 

Luke 18:32

18:32 For he will be handed over ²²  to the Gentiles; he will be mocked, ²³  mistreated, ²⁴  and spat on. ²⁵ 

Luke 19:3

19:3 He ²⁶  was trying to get a look at Jesus, ²⁷  but being a short man he could not see over the crowd. ²⁸ 

Luke 24:13

Jesus Walks the Road to Emmaus

24:13 Now ²⁹  that very day two of them ³⁰  were on their way to a village called Emmaus, about seven miles ³¹  from Jerusalem. ³² 

Luke 24:28

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ³³ 

[4:4]  ¹ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ² tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[4:39]  ³ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ⁴ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  ⁵ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  ⁶ tn The imperfect verb has been translated ingressively.

[10:33]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ⁶ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ⁷ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ⁸ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ⁹ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[11:10]  ⁷ sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.

[11:10]  ⁸ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[17:3]  ⁹ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ¹⁰ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ¹¹ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ¹² tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:19]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ¹² tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ¹³ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

[17:34]  ¹³ sn There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.

[18:32]  ¹⁵ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ¹⁶ sn See Luke 22:63; 23:11, 36.

[18:32]  ¹⁷ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ¹⁸ sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[19:3]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ¹⁸ tn Grk “He was trying to see who Jesus was.”

[19:3]  ¹⁹ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[24:13]  ¹⁹ 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).

[24:13]  ²⁰ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ²¹ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:28]  ²¹ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.