Luke 9:2

9:2 and he sent ¹  them out to proclaim ²  the kingdom of God ³  and to heal the sick. ⁴ 

Luke 9:52

9:52 He ⁵  sent messengers on ahead of him. ⁶  As they went along, ⁷  they entered a Samaritan village to make things ready in advance ⁸  for him,

Luke 22:8

22:8 Jesus ⁹  sent Peter and John, saying, “Go and prepare the Passover ¹⁰  for us to eat.” ¹¹ 

Luke 7:3

7:3 When the centurion ¹²  heard ¹³  about Jesus, he sent some Jewish elders ¹⁴  to him, asking him to come ¹⁵  and heal his slave.

Luke 14:17

14:17 At ¹⁶  the time for the banquet ¹⁷  he sent his slave ¹⁸  to tell those who had been invited, ‘Come, because everything is now ready.’

Luke 19:29

19:29 Now ¹⁹  when he approached Bethphage ²⁰  and Bethany, at the place called the Mount of Olives, ²¹  he sent two of the disciples,

Luke 20:10

20:10 When harvest time came, he sent a slave ²²  to the tenants so that they would give ²³  him his portion of the crop. ²⁴  However, the tenants beat his slave ²⁵  and sent him away empty-handed.

Luke 7:20

7:20 When ²⁶  the men came to Jesus, ²⁷  they said, “John the Baptist has sent us to you to ask, ²⁸  ‘Are you the one who is to come, or should we look for another?’” ²⁹ 

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ³⁰  the Lord appointed seventy-two ³¹  others and sent them on ahead of him two by two into every town ³²  and place where he himself was about to go.

[9:2]  ¹ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ² tn Or “to preach.”

[9:2]  ³ 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.

[9:2]  ⁴ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[9:52]  ⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁶ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ⁷ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁸ tn Or “to prepare (things) for him.”

[22:8]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:8]  ¹⁰ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

[22:8]  ¹¹ tn Grk “for us, so that we may eat.”

[7:3]  ¹³ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ¹⁴ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹⁵ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹⁶ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[14:17]  ¹⁷ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ¹⁸ tn Or “dinner.”

[14:17]  ¹⁹ tn See the note on the word “slave” in 7:2.

[19:29]  ²¹ 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ²² sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ²³ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[20:10]  ²⁵ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ²⁶ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ²⁷ tn Grk “from the fruit of the vineyard.”

[20:10]  ²⁸ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[7:20]  ²⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ³¹ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ³² tn This question is repeated word for word from v. 19.

[10:1]  ³³ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ³⁴ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ³⁵ tn Or “city.”