Luke 7:11

Raising a Widow’s Son

7:11 Soon ¹  afterward ²  Jesus ³  went to a town ⁴  called Nain, and his disciples and a large crowd went with him.

Luke 9:51

Rejection in Samaria

9:51 Now when ⁵  the days drew near ⁶  for him to be taken up, ⁷  Jesus ⁸  set out resolutely ⁹  to go to Jerusalem. ¹⁰ 

Luke 10:37-38

10:37 The expert in religious law ¹¹  said, “The one who showed mercy ¹²  to him.” So ¹³  Jesus said to him, “Go and do ¹⁴  the same.”

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹⁵  entered a certain village where a woman named Martha welcomed him as a guest. ¹⁶ 

Luke 11:5

11:5 Then ¹⁷  he said to them, “Suppose one of you ¹⁸  has a friend, and you go to him ¹⁹  at midnight and say to him, ‘Friend, lend me three loaves of bread, ²⁰ 

Luke 13:31-32

Going to Jerusalem

13:31 At that time, ²¹  some Pharisees ²²  came up and said to Jesus, ²³  “Get away from here, ²⁴  because Herod ²⁵  wants to kill you.” 13:32 But ²⁶  he said to them, “Go ²⁷  and tell that fox, ²⁸  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ²⁹  I will complete my work. ³⁰ 

Luke 14:19

14:19 Another ³¹  said, ‘I have bought five yoke of oxen, ³²  and I am going out ³³  to examine them. Please excuse me.’

Luke 15:15

15:15 So he went and worked for ³⁴  one of the citizens of that country, who ³⁵  sent him to his fields to feed pigs. ³⁶ 

Luke 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ³⁷  against heaven ³⁸  and against ³⁹  you.

Luke 17:14

17:14 When ⁴⁰  he saw them he said, “Go ⁴¹  and show yourselves to the priests.” ⁴²  And ⁴³  as they went along, they were cleansed.

Luke 22:22

22:22 For the Son of Man is to go just as it has been determined, ⁴⁴  but woe to that man by whom he is betrayed!”

Luke 22:39

On the Mount of Olives

22:39 Then ⁴⁵  Jesus ⁴⁶  went out and made his way, ⁴⁷  as he customarily did, to the Mount of Olives, ⁴⁸  and the disciples followed him.

Luke 24:13

Jesus Walks the Road to Emmaus

24:13 Now ⁴⁹  that very day two of them ⁵⁰  were on their way to a village called Emmaus, about seven miles ⁵¹  from Jerusalem. ⁵² 

[7:11]  ¹ tn Grk “And it happened that soon.” 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.

[7:11]  ² tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ⁴ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[9:51]  ⁵ tn Grk “And it happened that when.” 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.

[9:51]  ⁶ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ⁷ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ⁹ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:37]  ⁹ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ¹⁰ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹² tn This recalls the verb of the earlier reply in v. 28.

[10:38]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ¹⁴ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[11:5]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ¹⁸ tn Grk “Who among you will have a friend and go to him.”

[11:5]  ¹⁹ tn Grk “he will go to him.”

[11:5]  ²⁰ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[13:31]  ²¹ tn Grk “At that very hour.”

[13:31]  ²² sn See the note on Pharisees in 5:17.

[13:31]  ²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ²⁴ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ²⁵ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[13:32]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ²⁶ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ²⁷ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ²⁸ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ²⁹ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[14:19]  ²⁹ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ³⁰ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ³¹ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[15:15]  ³³ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ³⁴ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ³⁵ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:18]  ³⁷ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ³⁸ sn The phrase against heaven is a circumlocution for God.

[15:18]  ³⁹ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[17:14]  ⁴¹ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁴² tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ⁴³ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁴⁴ tn Grk “And it happened that as.” 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.

[22:22]  ⁴⁵ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[22:39]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ⁵¹ tn Grk “went.”

[22:39]  ⁵² sn See the note on the Mount of Olives in Luke 19:29.

[24:13]  ⁵³ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[24:13]  ⁵⁴ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ⁵⁵ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.