Luke 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ¹  asked Jesus ²  to have dinner with him, so ³  he went into the Pharisee’s house and took his place at the table. ⁴ 

Luke 8:30

8:30 Jesus then ⁵  asked him, “What is your name?” He ⁶  said, “Legion,” ⁷  because many demons had entered him.

Luke 8:32-33

8:32 Now a large herd of pigs was feeding there on the hillside, ⁸  and the demonic spirits ⁹  begged Jesus ¹⁰  to let them go into them. He gave them permission. ¹¹  8:33 So ¹²  the demons came out of the man and went into the pigs, and the herd of pigs ¹³  rushed down the steep slope into the lake and drowned.

Luke 9:34

9:34 As ¹⁴  he was saying this, a cloud ¹⁵  came ¹⁶  and overshadowed ¹⁷  them, and they were afraid as they entered the cloud.

Luke 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹⁸  entered a certain village where a woman named Martha welcomed him as a guest. ¹⁹ 

Luke 14:23

14:23 So ²⁰  the master said to his ²¹  slave, ‘Go out to the highways ²²  and country roads ²³  and urge ²⁴  people ²⁵  to come in, so that my house will be filled. ²⁶ 

Luke 17:7

17:7 “Would any one of you say ²⁷  to your slave ²⁸  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ²⁹ 

Luke 17:27

17:27 People ³⁰  were eating, ³¹  they were drinking, they were marrying, they were being given in marriage – right up to the day Noah entered the ark. Then ³²  the flood came and destroyed them all. ³³ 

Luke 18:17

18:17 I tell you the truth, ³⁴  whoever does not receive ³⁵  the kingdom of God like a child ³⁶  will never ³⁷  enter it.”

Luke 21:21

21:21 Then those who are in Judea must flee ³⁸  to the mountains. Those ³⁹  who are inside the city must depart. Those ⁴⁰  who are out in the country must not enter it,

Luke 24:29

24:29 but they urged him, ⁴¹  “Stay with us, because it is getting toward evening and the day is almost done.” So ⁴²  he went in to stay with them.

[7:36]  ¹ sn See the note on Pharisees in 5:17.

[7:36]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ³ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ⁴ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[8:30]  ⁵ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

[8:30]  ⁶ tn Here δέ (de) has not been translated.

[8:30]  ⁷ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

[8:32]  ⁹ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ¹⁰ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ¹² sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[8:33]  ¹³ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

[8:33]  ¹⁴ tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

[9:34]  ¹⁷ tn Here δέ (de) has not been translated.

[9:34]  ¹⁸ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:34]  ¹⁹ tn Or “appeared.”

[9:34]  ²⁰ tn Or “surrounded.”

[10:38]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ²² 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.

[14:23]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ²⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ²⁷ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ²⁸ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ²⁹ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ³⁰ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ³¹ sn So that my house will be filled. God will bless many people.

[17:7]  ²⁹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ³⁰ tn See the note on the word “slave” in 7:2.

[17:7]  ³¹ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[17:27]  ³³ tn Grk “They.” The plural in Greek is indefinite, referring to people in general.

[17:27]  ³⁴ tn These verbs (“eating… drinking… marrying… being given in marriage”) are all progressive imperfects, describing action in progress at that time.

[17:27]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:27]  ³⁶ sn Like that flood came and destroyed them all, the coming judgment associated with the Son of Man will condemn many.

[18:17]  ³⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ³⁸ sn On receive see John 1:12.

[18:17]  ³⁹ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ⁴⁰ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[21:21]  ⁴¹ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:29]  ⁴⁵ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.