Luke 7:1

Healing the Centurion’s Slave

7:1 After Jesus ¹  had finished teaching all this to the people, ²  he entered Capernaum. ³ 

Luke 7:15

7:15 So ⁴  the dead man ⁵  sat up and began to speak, and Jesus ⁶  gave him back ⁷  to his mother.

Luke 8:50

8:50 But when Jesus heard this, he told ⁸  him, “Do not be afraid; just believe, and she will be healed.” ⁹ 

Luke 10:39

10:39 She ¹⁰  had a sister named Mary, who sat ¹¹  at the Lord’s feet ¹²  and listened to what he said.

Luke 11:43

11:43 Woe to you Pharisees! You love the best seats ¹³  in the synagogues ¹⁴  and elaborate greetings ¹⁵  in the marketplaces!

Luke 11:54

11:54 plotting against ¹⁶  him, to catch ¹⁷  him in something he might say.

Luke 12:41

12:41 Then ¹⁸  Peter said, “Lord, are you telling this parable for us or for everyone?” ¹⁹ 

Luke 21:22

21:22 because these are days of vengeance, ²⁰  to fulfill ²¹  all that is written.

Luke 21:38

21:38 And all the people ²²  came to him early in the morning to listen to him in the temple courts. ²³ 

Luke 22:71

22:71 Then ²⁴  they said, “Why do we need further testimony? We have heard it ourselves ²⁵  from his own lips!” ²⁶ 

Luke 24:17

24:17 Then ²⁷  he said to them, “What are these matters ²⁸  you are discussing so intently ²⁹  as you walk along?” And they stood still, looking sad.

[7:1]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ² tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ³ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[7:15]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ⁵ tn Or “the deceased.”

[7:15]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ⁷ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[8:50]  ⁷ tn Grk “answered.”

[8:50]  ⁸ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[10:39]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ¹¹ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ¹² sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[11:43]  ¹³ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ¹⁴ sn See the note on synagogues in 4:15.

[11:43]  ¹⁵ tn Grk “and the greetings.”

[11:54]  ¹⁶ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ¹⁷ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[12:41]  ¹⁹ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ²⁰ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[21:22]  ²² tn Or “of punishment.” This is a time of judgment.

[21:22]  ²³ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[21:38]  ²⁵ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ²⁶ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[22:71]  ²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ²⁹ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ³⁰ tn Grk “from his own mouth” (an idiom).

[24:17]  ³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ³² tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ³³ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).