Luke 8:26

Healing of a Demoniac

8:26 So ¹  they sailed over to the region of the Gerasenes, ²  which is opposite ³  Galilee.

Luke 2:39

2:39 So ⁴  when Joseph and Mary ⁵  had performed ⁶  everything according to the law of the Lord, ⁷  they returned to Galilee, to their own town ⁸  of Nazareth. ⁹ 

Luke 4:31

Ministry in Capernaum

4:31 So ¹⁰  he went down to Capernaum, ¹¹  a town ¹²  in Galilee, and on the Sabbath he began to teach the people. ¹³ 

Luke 17:11

The Grateful Leper

17:11 Now on ¹⁴  the way to Jerusalem, ¹⁵  Jesus ¹⁶  was passing along ¹⁷  between Samaria and Galilee.

Luke 24:6

24:6 He is not here, but has been raised! ¹⁸  Remember how he told you, while he was still in Galilee, ¹⁹ 

Luke 1:26

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ²⁰  the angel Gabriel ²¹  was sent by ²²  God to a town of Galilee called Nazareth, ²³ 

Luke 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ²⁴  Jesus, in the power of the Spirit, ²⁵  returned to Galilee, and news about him spread ²⁶  throughout the surrounding countryside. ²⁷ 

Luke 23:5

23:5 But they persisted ²⁸  in saying, “He incites ²⁹  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ³⁰ 

Luke 23:49

23:49 And all those who knew Jesus ³¹  stood at a distance, and the women who had followed him from Galilee saw ³²  these things.

Luke 23:55

23:55 The ³³  women who had accompanied Jesus ³⁴  from Galilee followed, and they saw the tomb and how his body was laid in it.

Luke 2:4

2:4 So ³⁵  Joseph also went up from the town of Nazareth ³⁶  in Galilee to Judea, to the city ³⁷  of David called Bethlehem, ³⁸  because he was of the house ³⁹  and family line ⁴⁰  of David.

Luke 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ⁴¹  when Pontius Pilate ⁴²  was governor of Judea, and Herod ⁴³  was tetrarch ⁴⁴  of Galilee, and his brother Philip ⁴⁵  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ⁴⁶  was tetrarch of Abilene,

Luke 5:17

Healing and Forgiving a Paralytic

5:17 Now on ⁴⁷  one of those days, while he was teaching, there were Pharisees ⁴⁸  and teachers of the law ⁴⁹  sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), ⁵⁰  and the power of the Lord was with him ⁵¹  to heal.

[8:26]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ² tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

[8:26]  ³ sn That is, across the Sea of Galilee from Galilee.

[2:39]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ⁵ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ⁶ tn Or “completed.”

[2:39]  ⁷ sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ⁸ tn Or “city.”

[2:39]  ⁹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[4:31]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.

[4:31]  ⁸ 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, and it became the hub of operations for Jesus’ Galilean ministry.

[4:31]  ⁹ tn Or “city.”

[4:31]  ¹⁰ tn Grk “them”; the referent (the people) has been specified in the translation for clarity.

[17:11]  ¹⁰ 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.

[17:11]  ¹¹ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ¹³ tn Or “was traveling about.”

[24:6]  ¹³ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  ¹⁴ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[1:26]  ¹⁶ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ¹⁷ sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ¹⁸ tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ¹⁹ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[4:14]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ²⁰ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ²¹ tn Grk “went out.”

[4:14]  ²² tn Grk “all the surrounding region.”

[23:5]  ²² tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ²³ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ²⁴ tn Grk “beginning from Galilee until here.”

[23:49]  ²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ²⁶ tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.

[23:55]  ²⁸ tn Here δέ (de) has not been translated.

[23:55]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:4]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:4]  ³² sn On Nazareth see Luke 1:26.

[2:4]  ³³ tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.

[2:4]  ³⁴ sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.

[2:4]  ³⁵ sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.

[2:4]  ³⁶ tn Or “family,” “lineage.”

[3:1]  ³⁴ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  ³⁵ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ³⁶ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ³⁷ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ³⁸ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ³⁹ sn Nothing else is known about Lysanias tetrarch of Abilene.

[5:17]  ³⁷ tn Grk “And 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.

[5:17]  ³⁸ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:17]  ³⁹ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

[5:17]  ⁴⁰ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

[5:17]  ⁴¹ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.