Luke 9:14

9:14 (Now about five thousand men ¹  were there.) ²  Then ³  he said to his disciples, “Have ⁴  them sit down in groups of about fifty each.”

Luke 10:23

10:23 Then ⁵  Jesus ⁶  turned ⁷  to his ⁸  disciples and said privately, “Blessed ⁹  are the eyes that see what you see!

Luke 22:45

22:45 When ¹⁰  he got up from prayer, he came to the disciples and found them sleeping, exhausted ¹¹  from grief.

Luke 5:30

5:30 But ¹²  the Pharisees ¹³  and their experts in the law ¹⁴  complained ¹⁵  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ¹⁶ 

Luke 6:13

6:13 When ¹⁷  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ¹⁸ 

Luke 6:20

6:20 Then ¹⁹  he looked up ²⁰  at his disciples and said:

“Blessed ²¹  are you who are poor, ²²  for the kingdom of God belongs ²³  to you.

Luke 9:43

9:43 Then ²⁴  they were all astonished at the mighty power ²⁵  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ²⁶  was amazed at everything Jesus ²⁷  was doing, he said to his disciples,

Luke 17:1

Sin, Forgiveness, Faith, and Service

17:1 Jesus ²⁸  said to his disciples, “Stumbling blocks are sure to come, but woe ²⁹  to the one through whom they come!

Luke 17:22

The Coming of the Son of Man

17:22 Then ³⁰  he said to the disciples, “The days are coming when you will desire to see one of the days ³¹  of the Son of Man, and you will not see it.

Luke 11:1

Instructions on Prayer

11:1 Now ³²  Jesus ³³  was praying in a certain place. When ³⁴  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ³⁵  taught ³⁶  his disciples.”

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ³⁷  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³⁸  began to speak first to his disciples, “Be on your guard against ³⁹  the yeast of the Pharisees, ⁴⁰  which is hypocrisy. ⁴¹ 

Luke 12:22

Exhortation Not to Worry

12:22 Then ⁴²  Jesus ⁴³  said to his ⁴⁴  disciples, “Therefore I tell you, do not worry ⁴⁵  about your ⁴⁶  life, what you will eat, or about your ⁴⁷  body, what you will wear.

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ⁴⁸  also said to the disciples, “There was a rich man who was informed of accusations ⁴⁹  that his manager ⁵⁰  was wasting ⁵¹  his assets.

[9:14]  ¹ tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).

[9:14]  ² sn This is a parenthetical note by the author.

[9:14]  ³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:14]  ⁴ tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).

[10:23]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ⁷ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ⁹ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[22:45]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ¹⁰ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

[5:30]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ¹⁴ sn See the note on Pharisees in 5:17.

[5:30]  ¹⁵ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ¹⁶ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ¹⁷ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[6:13]  ¹⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ¹⁸ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[6:20]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ²² tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ²³ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ²⁴ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ²⁵ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[9:43]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ²⁶ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ²⁷ tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ²⁸ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[17:1]  ²⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[17:1]  ³⁰ sn See Luke 6:24-26.

[17:22]  ³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ³⁴ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[11:1]  ³⁷ tn Grk “And it happened that while.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ³⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ⁴⁰ sn John refers to John the Baptist.

[11:1]  ⁴¹ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[12:1]  ⁴¹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ⁴³ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁴⁴ sn See the note on Pharisees in 5:17.

[12:1]  ⁴⁵ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:22]  ⁴⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ⁴⁷ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ⁴⁸ tn Or “do not be anxious.”

[12:22]  ⁴⁹ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ⁵⁰ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[16:1]  ⁴⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁵⁰ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁵¹ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁵² tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).