Luke 5:30

5:30 But ¹  the Pharisees ²  and their experts in the law ³  complained ⁴  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁵ 

Luke 6:1

Lord of the Sabbath

6:1 Jesus ⁶  was going through the grain fields on ⁷  a Sabbath, ⁸  and his disciples picked some heads of wheat, ⁹  rubbed them in their hands, and ate them. ¹⁰ 

Luke 8:19

Jesus’ True Family

8:19 Now Jesus’ ¹¹  mother and his brothers ¹²  came to him, but ¹³  they could not get near him because of the crowd.

Luke 9:7

Herod’s Confusion about Jesus

9:7 Now Herod ¹⁴  the tetrarch ¹⁵  heard about everything that was happening, and he was thoroughly perplexed, ¹⁶  because some people were saying that John ¹⁷  had been raised from the dead,

Luke 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ¹⁸  cast them ¹⁹  out? Therefore they will be your judges.

Luke 11:49

11:49 For this reason also the wisdom ²⁰  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Luke 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ²¹  by her unending pleas.’” ²² 

Luke 19:23

19:23 Why then didn’t you put ²³  my money in the bank, ²⁴  so that when I returned I could have collected it with interest?’

Luke 20:5

20:5 So ²⁵  they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’

Luke 23:25

23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ²⁶  to their will. ²⁷ 

[5:30]  ¹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ² sn See the note on Pharisees in 5:17.

[5:30]  ³ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁴ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ⁵ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

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

[6:1]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[8:19]  ¹¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ¹² sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:7]  ¹⁶ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[9:7]  ¹⁷ sn See the note on tetrarch in 3:1.

[9:7]  ¹⁸ tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.

[9:7]  ¹⁹ sn John refers to John the Baptist, whom Herod had beheaded (v. 9).

[11:19]  ²¹ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ²² tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:49]  ²⁶ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[18:5]  ³¹ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ³² tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[19:23]  ³⁶ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ³⁷ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[20:5]  ⁴¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.

[23:25]  ⁴⁶ tn Or “delivered up.”

[23:25]  ⁴⁷ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.