Luke 5:29

5:29 Then ¹  Levi gave a great banquet ²  in his house for Jesus, ³  and there was a large crowd of tax collectors and others sitting ⁴  at the table with them.

Luke 7:28

7:28 I tell you, among those born of women no one is greater ⁵  than John. ⁶  Yet the one who is least ⁷  in the kingdom of God ⁸  is greater than he is.”

Luke 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ⁹  So ¹⁰  they began to celebrate.

Luke 16:10

16:10 “The one who is faithful in a very little ¹¹  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much.

Luke 19:3

19:3 He ¹²  was trying to get a look at Jesus, ¹³  but being a short man he could not see over the crowd. ¹⁴ 

Luke 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Luke 22:58-59

22:58 Then ¹⁵  a little later someone else ¹⁶  saw him and said, “You are one of them too.” But Peter said, “Man, ¹⁷  I am not!” 22:59 And after about an hour still another insisted, ¹⁸  “Certainly this man was with him, because he too is a Galilean.” ¹⁹ 

Luke 22:70

22:70 So ²⁰  they all said, “Are you the Son of God, ²¹  then?” He answered ²²  them, “You say ²³  that I am.”

Luke 23:7

23:7 When ²⁴  he learned that he was from Herod’s jurisdiction, ²⁵  he sent him over to Herod, ²⁶  who also happened to be in Jerusalem ²⁷  at that time.

[5:29]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ² sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁴ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[7:28]  ⁵ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ⁶ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ⁷ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ⁸ sn The kingdom of God is a major theme of Jesus’ proclamation. 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. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[15:24]  ⁹ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[16:10]  ¹³ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[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.”

[22:58]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ²² sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ²³ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:59]  ²⁵ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ²⁶ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[22:70]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ³⁰ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ³¹ tn Grk “He said to them.”

[22:70]  ³² sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[23:7]  ³³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ³⁴ sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ³⁵ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ³⁶ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).