Luke 5:13

5:13 So ¹  he stretched out his hand and touched ²  him, saying, “I am willing. Be clean!” And immediately the leprosy left him.

Luke 9:23-24

A Call to Discipleship

9:23 Then ³  he said to them all, ⁴  “If anyone wants to become my follower, ⁵  he must deny ⁶  himself, take up his cross daily, ⁷  and follow me. 9:24 For whoever wants to save his life will lose it, ⁸  but whoever loses his life for my sake will save it.

Luke 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ⁹  them?” ¹⁰ 

Luke 13:31

Going to Jerusalem

13:31 At that time, ¹¹  some Pharisees ¹²  came up and said to Jesus, ¹³  “Get away from here, ¹⁴  because Herod ¹⁵  wants to kill you.”

Luke 14:28

14:28 For which of you, wanting to build a tower, doesn’t sit down ¹⁶  first and compute the cost ¹⁷  to see if he has enough money to complete it?

Luke 18:4

18:4 For ¹⁸  a while he refused, but later on ¹⁹  he said to himself, ‘Though I neither fear God nor have regard for people, ²⁰ 

Luke 19:14

19:14 But his citizens ²¹  hated ²²  him and sent a delegation after him, saying, ‘We do not want this man ²³  to be king ²⁴  over us!’

Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ²⁵  bring them here and slaughter ²⁶  them ²⁷  in front of me!’”

[5:13]  ¹ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ² sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[9:23]  ³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ⁴ 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]  ⁵ tn Grk “to come after me.”

[9:23]  ⁶ 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]  ⁷ 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.

[9:24]  ⁵ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[9:54]  ⁷ tn Or “destroy.”

[9:54]  ⁸ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[13:31]  ⁹ tn Grk “At that very hour.”

[13:31]  ¹⁰ sn See the note on Pharisees in 5:17.

[13:31]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹² tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ¹³ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[14:28]  ¹¹ tn The participle καθίσας (kaqisas) has been translated as a finite verb due to requirements of contemporary English style.

[14:28]  ¹² tn The first illustration involves checking to see if enough funds exist to build a watchtower. Both ψηφίζω (yhfizw, “compute”) and δαπάνη (dapanh, “cost”) are economic terms.

[18:4]  ¹³ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ¹⁴ tn Grk “after these things.”

[18:4]  ¹⁵ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[19:14]  ¹⁵ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ¹⁶ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ¹⁷ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ¹⁸ tn Or “to rule.”

[19:27]  ¹⁷ tn Grk “to rule over them.”

[19:27]  ¹⁸ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ¹⁹ sn Slaughter them. To reject the king is to face certain judgment from him.