Luke 8:36

8:36 Those ¹  who had seen it told them how the man who had been demon-possessed had been healed. ² 

Luke 10:26

10:26 He said to him, “What is written in the law? How do you understand it?” ³ 

Luke 12:50

12:50 I have a baptism ⁴  to undergo, ⁵  and how distressed I am until it is finished!

Luke 20:41

The Messiah: David’s Son and Lord

20:41 But ⁶  he said to them, “How is it that they say that the Christ ⁷  is David’s son? ⁸ 

Luke 20:44

20:44 If David then calls him ‘Lord,’ how can he be his son?” ⁹ 

Luke 1:34

1:34 Mary ¹⁰  said to the angel, “How will this be, since I have not had sexual relations with ¹¹  a man?”

Luke 14:7

On Seeking Seats of Honor

14:7 Then ¹²  when Jesus ¹³  noticed how the guests ¹⁴  chose the places of honor, ¹⁵  he told them a parable. He said to them,

Luke 22:2

22:2 The ¹⁶  chief priests and the experts in the law ¹⁷  were trying to find some way ¹⁸  to execute ¹⁹  Jesus, ²⁰  for they were afraid of the people. ²¹ 

Luke 22:4

22:4 He went away and discussed with the chief priests and officers of the temple guard ²²  how he might ²³  betray Jesus, ²⁴  handing him over to them. ²⁵ 

Luke 11:18

11:18 So ²⁶  if ²⁷  Satan too is divided against himself, how will his kingdom stand? I ask you this because ²⁸  you claim that I cast out demons by Beelzebul.

Luke 12:11

12:11 But when they bring you before the synagogues, ²⁹  the ³⁰  rulers, and the authorities, do not worry about how you should make your defense ³¹  or what you should say,

Luke 12:56

12:56 You hypocrites! ³²  You know how to interpret the appearance of the earth and the sky, but how can you not know how ³³  to interpret the present time?

Luke 18:24

18:24 When Jesus noticed this, ³⁴  he said, “How hard ³⁵  it is for the rich to enter the kingdom of God! ³⁶ 

Luke 8:18

8:18 So listen carefully, ³⁷  for whoever has will be given more, but ³⁸  whoever does not have, even what he thinks he has ³⁹  will be taken from him.”

Luke 12:27

12:27 Consider how the flowers ⁴⁰  grow; they do not work ⁴¹  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Luke 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

[8:36]  ¹ tn Here δέ (de) has not been translated.

[8:36]  ² tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

[10:26]  ³ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[12:50]  ⁵ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ⁶ tn Grk “to be baptized with.”

[20:41]  ⁷ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  ⁹ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[20:44]  ⁹ tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[1:34]  ¹¹ tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:34]  ¹² tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

[14:7]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ¹⁵ tn Grk “those who were invited.”

[14:7]  ¹⁶ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[22:2]  ¹⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ¹⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ¹⁷ tn Grk “were seeking how.”

[22:2]  ¹⁸ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ²⁰ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[22:4]  ¹⁷ tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).

[22:4]  ¹⁸ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

[22:4]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:4]  ²⁰ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

[11:18]  ¹⁹ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ²⁰ tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ²¹ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[12:11]  ²¹ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  ²² tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:11]  ²³ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[12:56]  ²³ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ²⁴ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[18:24]  ²⁵ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  ²⁶ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ²⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:18]  ²⁷ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ²⁸ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ²⁹ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[12:27]  ²⁹ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ³⁰ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.