Luke 4:42

4:42 The next morning ¹  Jesus ²  departed and went to a deserted place. Yet ³  the crowds were seeking him, and they came to him and tried to keep him from leaving them.

Luke 7:20

7:20 When ⁴  the men came to Jesus, ⁵  they said, “John the Baptist has sent us to you to ask, ⁶  ‘Are you the one who is to come, or should we look for another?’” ⁷ 

Luke 8:18

8:18 So listen carefully, ⁸  for whoever has will be given more, but ⁹  whoever does not have, even what he thinks he has ¹⁰  will be taken from him.”

Luke 8:37

8:37 Then ¹¹  all the people of the Gerasenes ¹²  and the surrounding region ¹³  asked Jesus ¹⁴  to leave them alone, ¹⁵  for they were seized with great fear. ¹⁶  So ¹⁷  he got into the boat and left. ¹⁸ 

Luke 9:41

9:41 Jesus answered, ¹⁹  “You ²⁰  unbelieving ²¹  and perverse generation! How much longer ²²  must I be with you and endure ²³  you? ²⁴  Bring your son here.”

Luke 9:45

9:45 But they did not understand this statement; its meaning ²⁵  had been concealed ²⁶  from them, so that they could not grasp it. Yet ²⁷  they were afraid to ask him about this statement.

Luke 10:19

10:19 Look, I have given you authority to tread ²⁸  on snakes and scorpions ²⁹  and on the full force of the enemy, ³⁰  and nothing will ³¹  hurt you.

Luke 11:1

Instructions on Prayer

11:1 Now ³²  Jesus ³³  was praying in a certain place. When ³⁴  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ³⁵  taught ³⁶  his disciples.”

Luke 13:28

13:28 There will be weeping and gnashing of teeth ³⁷  when you see Abraham, Isaac, Jacob, ³⁸  and all the prophets in the kingdom of God ³⁹  but you yourselves thrown out. ⁴⁰ 

Luke 16:3

16:3 Then ⁴¹  the manager said to himself, ‘What should I do, since my master is taking my position ⁴²  away from me? I’m not strong enough to dig, ⁴³  and I’m too ashamed ⁴⁴  to beg.

Luke 21:12

21:12 But before all this, ⁴⁵  they will seize ⁴⁶  you and persecute you, handing you over to the synagogues ⁴⁷  and prisons. You ⁴⁸  will be brought before kings and governors because of my name.

Luke 24:44

Jesus’ Final Commission

24:44 Then ⁴⁹  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁵⁰  in the law of Moses and the prophets and the psalms ⁵¹  must be fulfilled.”

Luke 24:49

24:49 And look, I am sending you ⁵²  what my Father promised. ⁵³  But stay in the city ⁵⁴  until you have been clothed with power ⁵⁵  from on high.”

[4:42]  ¹ tn Grk “When it became day.”

[4:42]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:42]  ³ tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.

[7:20]  ⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ⁶ 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]  ⁷ tn This question is repeated word for word from v. 19.

[8:18]  ⁷ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ⁸ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ⁹ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[8:37]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:37]  ¹¹ tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

[8:37]  ¹² tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

[8:37]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:37]  ¹⁴ tn Or “to depart from them.”

[8:37]  ¹⁵ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

[8:37]  ¹⁶ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

[8:37]  ¹⁷ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

[9:41]  ¹³ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ¹⁴ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ¹⁵ tn Or “faithless.”

[9:41]  ¹⁶ tn Grk “how long.”

[9:41]  ¹⁷ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ¹⁸ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:45]  ¹⁶ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹⁷ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ¹⁸ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:19]  ¹⁹ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ²⁰ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ²¹ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  ²² tn This is an emphatic double negative in the Greek text.

[11:1]  ²² 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]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ²⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ²⁵ sn John refers to John the Baptist.

[11:1]  ²⁶ 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.

[13:28]  ²⁵ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ²⁶ tn Grk “and Isaac and Jacob,” 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.

[13:28]  ²⁷ 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.

[13:28]  ²⁸ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.

[16:3]  ²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ²⁹ tn Grk “the stewardship,” “the management.”

[16:3]  ³⁰ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ³¹ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[21:12]  ³¹ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ³² tn Grk “will lay their hands on you.”

[21:12]  ³³ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ³⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[24:44]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ³⁵ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ³⁶ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[24:49]  ³⁷ tn Grk “sending on you.”

[24:49]  ³⁸ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ³⁹ sn The city refers to Jerusalem.

[24:49]  ⁴⁰ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).