On the Greek text. The Greek throughout follows the standard critical text — uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT), and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced.

The Gospel according to Luke — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Luke data set: every chapter of Luke (1–24) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim) — followed by a summary of the major translation and interpretive cruxes that were deliberately annotated rather than silently resolved. Luke, the longest Gospel and the first volume of Luke–Acts, addressed to Theophilus, presents an 'orderly account' of Jesus as the Savior for all — the lost, the poor, the outsider — marked by prayer, the Spirit, and joy. The Greek follows the standard critical text (uniform across NA28 / SBLGNT / THGNT in its main wording, and itself an ancient public-domain text); the copyrighted NA28 apparatus is not reproduced.

Scope

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note.

The argument of the book

The macro-structure of the whole Gospel — its major movements — under which the chapter-by-chapter detail below unfolds. Luke writes a careful, ordered history in literary Greek, framing the ministry as a long journey to Jerusalem (9:51–19:27) and stressing the Spirit, prayer, the reversal of lowly and rich, and salvation reaching the nations. (Section divisions are interpretive; the more common analysis is generally followed.)

• I · 1–2 — The infancy narrative. The births of John and Jesus, the canticles (Magnificat, Benedictus, Gloria, Nunc Dimittis), and the boy Jesus in the temple.
• II · 3–4 — The preparation. John's ministry, the baptism, the genealogy back to Adam, the temptation, and the programmatic rejection at Nazareth.
• III · 4–9 — The Galilean ministry. Healings, the call of disciples, the Sermon on the Plain, controversies, parables, Peter's confession, and the Transfiguration.
• IV · 9–19 — The journey to Jerusalem. The great Lukan travel narrative — the Good Samaritan, the prodigal son, the rich man and Lazarus — teaching on discipleship, prayer, wealth, and the lost.
• V · 19–21 — Jerusalem and the temple. The triumphal entry, the cleansing, the controversies, and the discourse on the end and the fall of the city.
• VI · 22–24 — Passion and resurrection. The Last Supper, Gethsemane, the trials, the crucifixion, and the resurrection appearances (Emmaus) and ascension.

Chapter-by-chapter

Luke 1 — ΚΑΤΑ ΛΟΥΚΑΝ Α′

Theme. The longest chapter in the New Testament opens Luke's Gospel by juxtaposing two annunciations — of John to Zechariah and of Jesus to Mary — framed by a polished literary preface and crowned by two Septuagintal canticles (the Magnificat and the Benedictus); the God of Israel, faithful to his covenant oath, visits and redeems his people, raising a Davidic horn of salvation and a forerunner-prophet to prepare his way, lifting the lowly and shining on those who sit in darkness.

Outline.

• A · 1:1–4 — The literary preface to Theophilus. A single elaborately periodic sentence in the most classical Greek of the NT: because many have undertaken to compile a narrative (1) handed down by eyewitnesses-turned-ministers of the word (2), Luke too, having investigated everything carefully from the first, resolves to write an orderly account for the most excellent Theophilus (3), so that he may know the certainty (ἀσφάλεια) of the catechesis he has received (4).
• B · 1:5–25 — The annunciation of John to Zechariah. The style turns abruptly Septuagintal: the righteous but childless priestly couple Zechariah and Elizabeth (5–7); as Zechariah offers incense, Gabriel appears and announces a son, John, a Nazirite-like, Spirit-filled, Elijah forerunner who will turn Israel to the Lord (8–17); doubting and demanding a sign, Zechariah is struck mute (18–22); his service ended, he goes home, Elizabeth conceives and hides herself five months, praising God for removing her reproach (23–25).
• C · 1:26–38 — The annunciation to Mary. In the sixth month Gabriel is sent to the virgin Mary of Nazareth, betrothed to Joseph of David's house (26–27); his grace-laden greeting (χαῖρε, κεχαριτωμένη) troubles her (28–29); he announces Jesus, Son of the Most High, heir of David's throne over an endless kingdom (30–33); to her question he replies that the Holy Spirit will overshadow her, so the child is holy, the Son of God (34–35); citing Elizabeth's pregnancy as proof that nothing is impossible with God (36–37), Mary consents as the Lord's servant (38).
• D · 1:39–56 — The Visitation and the Magnificat. Mary hastens to the hill country and greets Elizabeth (39–40); the unborn John leaps for joy and the Spirit-filled Elizabeth blesses Mary as the mother of her Lord and as one who believed (41–45); Mary answers with the Magnificat — magnifying God her Savior for regarding her lowliness (46–49), whose mercy and great reversal scatter the proud and exalt the humble, fill the hungry and empty the rich (50–53), keeping the covenant mercy promised to Abraham's seed forever (54–55); she stays about three months and returns home (56).
• E · 1:57–66 — The birth and naming of John. Elizabeth bears a son and her neighbors rejoice at the Lord's great mercy (57–58); at the eighth-day circumcision the family would name him after his father, but Elizabeth insists on John (59–61); appealed to by signs, the deaf-mute Zechariah writes "His name is John," and all marvel (62–63); at once his speech returns and he blesses God (64), and awe spreads through the Judean hills as people ponder what this child will be, for the hand of the Lord was with him (65–66).
• F · 1:67–80 — The Benedictus of Zechariah. Spirit-filled, Zechariah prophesies (67): blessed be the God of Israel who has visited and redeemed his people, raising a Davidic horn of salvation (68–69) as the prophets of old foretold (70–71), to fulfil the covenant-oath sworn to Abraham — that, rescued from enemies, we might serve God in holiness and righteousness all our days (72–75); the infant John is hailed as prophet of the Most High, the forerunner who gives knowledge of salvation in the forgiveness of sins (76–77), through the tender mercy by which the dawn from on high (ἀνατολή) will visit, shining on those in darkness and the shadow of death and guiding our feet into the way of peace (78–79); the child grows and strengthens in spirit, waiting in the wilderness until the day of his showing to Israel (80).

Translation & textual notes. The Greek follows the standard critical text of Luke 1, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The chapter juxtaposes two registers, both deliberately imitated in the annotation: the single, elaborately periodic classical sentence of the preface (vv.1–4), the most polished literary Greek in the NT (note ἐπειδήπερ, the historiographical διήγησις/αὐτόπται/παρακολουθέω, and the optative εἴη/θέλοι of indirect discourse, vv.29, 62); and the abruptly Septuagintal narrative and hymnody that follows — the wayehî-rendering ἐγένετο (vv.5, 8, 23, 41, 59), the articular infinitive of time (ἐν τῷ ἱερατεύειν, v.8), the redundant ἀποκριθεὶς εἶπεν (vv.19, 35, 60), and the canticles (Magnificat 46–55; Benedictus 68–79) woven from the Psalms, Hannah's song (1 Sam 2), and the prophets, with their characteristic gnomic/Semitic aorists. A few points of variation are flagged rather than silently resolved. At v.28 the later Byzantine tradition adds εὐλογημένη σὺ ἐν γυναιξίν ("blessed are you among women," assimilated from v.42); it is omitted here with the earliest text. At v.37 the editions divide between παρὰ τοῦ θεοῦ (read here) and παρὰ τῷ θεῷ. At v.46 the canticle is ascribed to Mary (Μαριάμ) by virtually all witnesses; a few Old Latin manuscripts (and, by patristic report, possibly one lost Greek witness) read "Elizabeth," a minority reading noted but not adopted. At v.66 χεὶρ κυρίου is read without the article, as a fixed OT phrase. At v.78 the editions divide between the future ἐπισκέψεται ("will visit," printed) and the aorist ἐπεσκέψατο ("has visited"); ἀνατολή carries the deliberate double sense of "dawn/rising" and the messianic "Branch" (LXX of Jer 23:5; Zech 6:12). Orthographic variants (movable-ν, ι-subscript, the spellings Ναζαρὲτ/Ναζαρέθ and Ἐλισάβετ/Ἐλεισάβετ, and ηὔξανεν/εὔξανεν at v.80) are not noted. The chapter has 80 verses, the longest in the New Testament; none is legitimately omitted by the critical text.

Luke 2 — ΚΑΤΑ ΛΟΥΚΑΝ Β′

Theme. The birth of the Savior in the city of David, announced by angels to shepherds and acclaimed by the heavenly host — "Glory to God in the highest" — then welcomed in the temple by Simeon and Anna and confessed already, at twelve, by the boy who "must be about his Father's business": Luke sets the lowly nativity against Caesar's empire and shows salvation dawning as light to the Gentiles and glory to Israel.

Outline.

• A · 2:1–7 — The census and the birth of Jesus in Bethlehem. Caesar Augustus' empire-wide registration, dated by Quirinius' governorship of Syria (1–3), draws Joseph up from Nazareth to Bethlehem, the city of David, with his betrothed Mary, who is with child (4–5); there she bears her firstborn son, wraps him in cloths, and lays him in a manger — for there was no place in the inn (6–7).
• B · 2:8–20 — The shepherds and the angelic announcement. To shepherds keeping night watch the glory of the Lord blazes, and an angel announces good news of great joy — a Savior, Christ the Lord, born in David's city, the sign a swaddled baby in a manger (8–12); the heavenly host breaks out, "Glory to God in the highest, and on earth peace among men of [his] good will" (13–14); the shepherds hasten, find the sign confirmed, make the word known to general wonder while Mary treasures and ponders it (15–19), and return glorifying God (20).
• C · 2:21–40 — Circumcision, presentation, Simeon's Nunc Dimittis, and Anna. On the eighth day he is circumcised and named Jesus (21); at the purification the parents bring him to Jerusalem to present him to the Lord and offer the poor's sacrifice (22–24); the righteous Simeon, promised he would see the Lord's Christ, takes him up and sings the Nunc Dimittis — salvation, a light to the Gentiles and glory to Israel — then prophesies the child as a sign of contradiction and the sword for Mary (25–35); the prophetess Anna gives thanks and speaks of him to all awaiting redemption (36–38); duties fulfilled, they return to Nazareth, and the child grows, filled with wisdom and God's grace (39–40).
• D · 2:41–52 — The boy Jesus in the temple at twelve. At the Passover the twelve-year-old stays behind in Jerusalem unknown to his parents (41–44); after three days they find him in the temple amid the teachers, all astonished at his understanding (45–47); to his mother's reproach he answers, "Did you not know that I must be in the things / house of my Father?" — a word they do not grasp (48–50); he goes down with them in obedience while Mary keeps all these words in her heart, and Jesus advances in wisdom, stature, and favor with God and men (51–52).

Translation & textual notes. The Greek follows the standard critical text of Luke 2, broadly uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note. At v.2 the phrase αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου ("this was the first registration, when Quirinius was governing Syria") is printed as it stands — the historical problem of squaring it with Quirinius' attested census (A.D. 6, Josephus) and Herod's death (4 B.C., 1:5) is real and unresolved; the alternative construal of πρώτη as "before" ("before Quirinius governed") is noted in the lexical tier. At v.5 the participle-only μεμνηστευμένῃ αὐτῷ ("betrothed to him") is read over witnesses adding γυναικί ("wife"). At v.14 the genitive εὐδοκίας ("among men of [God's] good will / favor," read here with the earliest witnesses ‭א A B D W) yields "on earth peace among men with whom he is pleased," a Semitic "sons of [God's] favor" idiom — against the later Byzantine nominative εὐδοκία ("good will toward men," KJV). At vv.33, 43 the editions read ὁ πατὴρ αὐτοῦ / οἱ γονεῖς αὐτοῦ ("his father" / "his parents," printed) where later witnesses substitute "Joseph" to avoid calling Joseph Jesus' father. At v.38 τῷ θεῷ is read over τῷ κυρίῳ; at v.40 the shorter text without πνεύματι is printed. Orthographic variants (movable-ν, ι-subscript, Ναζαρέτ / Ναζαρέθ) are not noted. Note the chapter's deliberate structural threads reflected in the annotation: the Septuagintal narrative opener Ἐγένετο δέ (vv.1, 6, 15, 46) staging each scene; the fivefold stress on Law-conformity (vv.22, 23, 24, 27, 39); the recurring "treasuring" of Mary (συνετήρει v.19, διετήρει v.51); and the twin growth-summaries that frame the temple scenes (vv.40, 52, echoing 1 Sam 2:26).

Luke 3 — ΚΑΤΑ ΛΟΥΚΑΝ Γ′

Theme. The forerunner takes the stage in datable history: John, the wilderness voice of Isaiah 40, heralds a repentance-baptism that bears concrete ethical fruit and points beyond himself to the mightier, Spirit-and-fire-baptizing One — who is then baptized, prayed over, and declared the beloved Son by the Father's voice, his genealogy traced back not merely to Abraham but to Adam, the son of God.

Outline.

• A · 3:1–6 — John's ministry dated; the voice of Isaiah 40. A sixfold political-religious synchronism — Tiberius, Pilate, the three tetrarchs, the high-priestly pair Annas and Caiaphas — dates the coming of God's word to John (1–2), who preaches a baptism of repentance for forgiveness throughout the Jordan country (3); the Isaiah-40:3–5 citation, extended uniquely by Luke through v.6, identifies him as the wilderness voice preparing the Lord's way, the great leveling that ends with "all flesh shall see the salvation of God" (4–6).
• B · 3:7–14 — John's ethical preaching to the crowds. He brands the crowds a brood of vipers and demands fruit worthy of repentance, since descent from Abraham is no shelter and the axe is already at the root (7–9); to the repeated "what shall we do?" of crowds, tax collectors, and soldiers he answers with concrete justice and mercy — share tunic and food, exact no more than the appointed rate, do not extort by threats or false charges, be content with your wages (10–14).
• C · 3:15–18 — John points to the Mightier One. Amid the people's messianic speculation (15), John disclaims the title: his water-baptism yields to the Coming One, mightier than he, whose sandal-strap he is unworthy to loose, who will baptize with the Holy Spirit and fire (16) and winnow the threshing floor, gathering wheat into the barn and burning the chaff with unquenchable fire (17) — and with many such exhortations he preaches good news (18).
• D · 3:19–20 — The imprisonment of John. Out of chronological order, Luke rounds off John's career: rebuked by him over Herodias and all his evils (19), Herod the tetrarch adds the crowning crime of shutting John up in prison (20), clearing the stage before the baptism.
• E · 3:21–22 — The baptism of Jesus and the voice. With all the people baptized, Jesus too is baptized and — Luke's distinctive note — while he is praying the heaven opens (21); the Holy Spirit descends "in bodily form" like a dove, and the Father's voice from heaven declares, "You are my beloved Son; with you I am well pleased" (22).
• F · 3:23–38 — The genealogy of Jesus, from Joseph to Adam, the son of God. At about thirty Jesus begins, "as was supposed" the son of Joseph (23); the ascending chain of "τοῦ X" runs through Zerubbabel and through Nathan (not Solomon) to David (24–31), through Jesse, Boaz, Judah, and the patriarchs to Abraham (32–34), and on past Noah and the antediluvians to Adam, the son of God (35–38).

Translation & textual notes. The Greek follows the standard critical text of Luke 3, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The most consequential variant is at v.22: the printed text reads the Synoptic "You are my beloved Son; with you I am well pleased" (conflating Ps 2:7a and Isa 42:1), but a notable Western witness — Codex Bezae (D), several Old Latin manuscripts, and a string of early Fathers (Justin, Clement, Origen, Augustine) — reads the full Ps 2:7b, "You are my Son; today I have begotten you" (υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε), which some judge original and later "corrected" toward Mark/Matthew; it is flagged, not adopted. In the genealogy (vv.23–38) the spelling of the indeclinable names varies among editions and text-forms (Βόος / Βόες / Βοός; Ναθάμ / Ναθάν; Ἰωβήδ / Ὠβήδ; the pair Ἀδμίν / Ἀρνί at v.33, where some witnesses read only Ἀράμ); the SBLGNT/NA28 forms are printed. Luke's genealogy diverges from Matthew's in three notable ways: it ascends (Jesus → God) rather than descends, it traces the Davidic line through Nathan rather than Solomon (v.31), and it includes a second Cainan (v.36, Καϊνάμ) following the LXX of Genesis 11 against the Hebrew. The chain's every name, though indeclinable, stands in the genitive ("τοῦ Ἠλί" = "[son] of Heli"); only the article τοῦ and the conjunctions are function words. The climactic "τοῦ θεοῦ" of v.38 — "Adam, the son of God" — caps the chain in apposition, framing Jesus' divine sonship (v.22) against Adam's sonship and the new Adam's solidarity with the whole race. Orthographic variants (movable-ν, ι-subscript, ὡσεί/ὡς) are not noted.

Luke 4 — ΚΑΤΑ ΛΟΥΚΑΝ Δ′

Theme. The Spirit-anointed Son, having overcome the devil's wilderness temptations entirely from Deuteronomy, returns in the Spirit's power to inaugurate his mission: at Nazareth he claims Isaiah 61 as fulfilled "today," is rejected when grace is shown to reach beyond Israel, and then demonstrates the kingdom's authority over demons and disease — for he "must" proclaim the good news of God's kingdom to the other towns as well.

Outline.

• A · 4:1–13 — The temptation in the wilderness. Full of the Spirit, Jesus is led in the wilderness forty days, fasting and tempted (1–2). The three tests are each answered from Deuteronomy: bread from stone, met by Deut 8:3 (3–4); all the world's kingdoms in a moment, offered for worship, met by Deut 6:13 (5–8); and — Luke's climactic third — the leap from the temple pinnacle, the devil now citing Psalm 91, met by Deut 6:16 (9–12); the devil withdraws "until an opportune time" (13).
• B · 4:14–30 — Return to Galilee and the rejection at Nazareth. Jesus returns in the Spirit's power, teaching to spreading fame (14–15). At Nazareth he reads Isaiah 61:1–2 — Spirit-anointed good news, release, sight, liberty, the Lord's favorable year (16–19) — and declares it fulfilled "today" in their hearing (20–21). Admiration curdles into "Joseph's son" (22); Jesus answers with the physician proverb and the dictum that no prophet is welcome at home (23–24), citing Elijah sent to the Sidonian widow of Zarephath and Elisha cleansing Naaman the Syrian rather than Israel's many (25–27). Enraged, the crowd drives him to the cliff to throw him down, but he passes through their midst and goes away (28–30).
• C · 4:31–37 — The Capernaum synagogue exorcism. Teaching on the Sabbath at Capernaum, Jesus astonishes with his authoritative word (31–32); an unclean demon cries "the Holy One of God," and his bare rebuke silences and expels it without harm (33–35), so that amazed report of his authority over unclean spirits spreads everywhere (36–37).
• D · 4:38–41 — Peter's mother-in-law and the evening healings. In Simon's house he rebukes the high fever gripping his mother-in-law, who at once rises and serves (38–39); at sunset all the sick are brought, and laying hands on each he heals them (40); demons confessing him "Son of God" are rebuked and silenced, for they knew he was the Christ (41).
• E · 4:42–44 — The preaching tour of Judea. At daybreak he withdraws to a desolate place; the crowds would detain him (42), but he declares he must proclaim the good news of God's kingdom to the other towns too, for to this he was sent (43) — and keeps preaching in the synagogues of Judea (44).

Translation & textual notes. The Greek follows the standard critical text of Luke 4, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are flagged rather than silently resolved. At v.1 the editions divide over ἐν τῇ ἐρήμῳ ("in the wilderness," read here) versus εἰς τὴν ἔρημον. At v.4 the best text ends "man shall not live by bread alone" without the Matthean continuation "but by every word of God" (a harmonization to Matt 4:4 / Deut 8:3); the shorter reading is printed. At v.5 the words εἰς ὄρος ὑψηλόν ("to a high mountain") are a Byzantine harmonization to Matthew and are not part of the critical text. At v.8 the Byzantine ὕπαγε ὀπίσω μου, σατανᾶ (from Matt 4:10) is omitted; note too that Luke's order of the second and third temptations differs from Matthew, climaxing at the Jerusalem temple. At v.18 the clause ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳ ("to heal the brokenhearted," Isa 61:1 LXX) is a later addition and is not printed. At v.44 the harder, better-attested τῆς Ἰουδαίας ("of Judea," printed) is read where the Byzantine tradition smooths to τῆς Γαλιλαίας. Orthographic variants (movable-ν, ι-subscript, the spellings Ναζαρά / Ναζαρέτ and Καφαρναούμ / Καπερναούμ) are not noted. The chapter's Old Testament substratum is dense: the three temptations answer entirely from Deuteronomy (8:3; 6:13; 6:16) against the devil's Psalm 91:11–12, while the Nazareth sermon turns on the programmatic citation of Isaiah 61:1–2 (with a phrase of Isa 58:6), capped by the Elijah (1 Kgs 17) and Elisha (2 Kgs 5) precedents. Note the deliberate verbal threads: the keyword πνεῦμα/Spirit binds the chapter (vv.1, 14, 18); δεκτός ("acceptable") links the "acceptable year" (v.19) to the prophet "acceptable" nowhere at home (v.24); the verb ἐπιτιμάω ("rebuke") treats demon and fever alike as hostile powers (vv.35, 39, 41); and σήμερον (v.21), the great Lukan "today" of fulfilled salvation, anchors the manifesto.

Luke 5 — ΚΑΤΑ ΛΟΥΚΑΝ Ε′

Theme. The authority of Jesus disclosed and the calling of sinners: a miraculous catch makes Simon a fisher of men, a touch cleanses a leper, a word both forgives and heals a paralytic to prove the Son of Man's authority on earth, and the call of Levi with its banquet of tax collectors stations Jesus as the physician who came to call sinners to repentance — a wholly new wine that cannot be patched onto the old.

Outline.

• A · 5:1–11 — The miraculous catch and the call of Simon. Pressed by the crowd, Jesus teaches from Simon's boat (1–3), then bids him launch out into the deep and let down the nets (4); Simon obeys against a fruitless night's experience, 'at your word' (5), and the overwhelming catch fills two boats to the point of sinking (6–7). The sign exposes the seer: Peter, named in full for the first time, falls before the holy with a sinner's plea (8–9); Jesus turns the wonder into vocation — 'from now on you will be catching men alive' (ζωγρῶν, 10) — and they leave everything to follow (11).
• B · 5:12–16 — The cleansing of a leper. A man 'full of leprosy' pleads, deferring to Jesus' will (12); Jesus stretches out his hand, touches the untouchable, and answers will with will and word with word — 'I am willing; be clean' — and the disease departs at once (13). He charges silence and the Mosaic offering 'for a testimony to them' (14); the report spreads all the more and crowds gather (15), while Jesus withdraws to the wilderness to pray (16).
• C · 5:17–26 — The healing of the paralytic and the authority to forgive. With Pharisees and law-teachers assembled from the whole land and the Lord's healing power present (17), friends breach the roof and lower a paralytic through the tiles into the midst (18–19). Jesus addresses the deeper need first — 'your sins are forgiven' (20) — provoking the unspoken charge of blasphemy on the right premise that God alone forgives (21). Perceiving their reasonings (22), he poses the dilemma of the easier word (23) and heals the man visibly 'that you may know that the Son of Man has authority on earth to forgive sins' (24); the man rises, takes his bed, and goes home glorifying God, leaving the crowd in awe and fear (25–26).
• D · 5:27–32 — The call of Levi and eating with sinners. Jesus calls Levi the tax collector with the same word given the fishermen; Levi leaves all and follows (27–28), then hosts a great feast of his former colleagues (29). When the Pharisees and their scribes grumble at the table-fellowship with 'tax collectors and sinners' (30), Jesus answers with the physician proverb — the sick, not the well, need a doctor (31) — and states his mission: 'I have not come to call the righteous, but sinners to repentance' (32).
• E · 5:33–39 — The question about fasting; new wine and new wineskins. Challenged that his disciples eat and drink while John's and the Pharisees' fast and pray (33), Jesus replies that wedding guests cannot fast while the bridegroom is with them (34) — but days will come when he is 'taken away,' and then they will fast (35), a veiled passion-hint. Two parables drive home the incompatibility of old and new: the patch torn from a new garment ruins both (36), and new wine bursts old skins, so new wine demands new skins (37–38). A closing aphorism diagnoses the resistance itself: 'no one after drinking old wine wants new, for he says, The old is good' (39).

Translation & textual notes. The Greek follows the standard critical text of Luke 5, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.5 the editions divide over ἐπιστάτα (read here) and the order of the night-toil phrase, and over χαλάσω (sg., 'I will let down,' read) versus χαλάσομεν; at v.17 the best text reads αὐτόν ('to heal him' / 'for him to heal') where many witnesses read αὐτούς ('to heal them'), and δύναμις κυρίου is sometimes given without the article; at v.19 the route-word ποίας (with implied ὁδοῦ) is read; at v.20 and v.23 the Alexandrian perfect ἀφέωνται ('are forgiven,' a Doric/Koine perfect-passive form) is printed against the variant ἀφίενται; at v.30 some witnesses reorder οἱ γραμματεῖς αὐτῶν καὶ οἱ Φαρισαῖοι, and a few recast the question as 'why do your disciples eat'; at v.33 a few witnesses lack διὰ τί and read 'why do the disciples of John fast,' and 'make prayers' (δεήσεις ποιοῦνται) is uniform; at v.38 the clause βλητέον is followed in the best text without the added 'and both are preserved' (καὶ ἀμφότεροι συντηροῦνται) of the Byzantine and synoptic parallels; and the whole of v.39 is omitted by Codex Bezae (D) and parts of the Old Latin, but is read by the great majority (𝔓⁴ ℵ B etc.) and printed here. At v.39 the editions further divide over the predicate χρηστός ('good,' read) versus the comparative χρηστότερος ('better') — the comparative the harder and well-attested reading, flagged in the lexical tier. Orthographic variants (movable-ν, ι-subscript, Λευί/Λευίς, the spelling Ἰερουσαλήμ) are not noted. The chapter is distinctively Lukan in vocabulary and detail: the physician's terms (ὑγιαίνω v.31, κακῶς ἔχοντες v.31, πλήρης λέπρας v.12, παραλελυμένος vv.18, 24), the precise λίμνη Γεννησαρέτ (v.1), the roof of κέραμοι (v.19, against Mark's dug-out roof), and the hope-laden ζωγρῶν 'catching alive' (v.10); note too the keyword ἁμαρτωλός binding the chapter (vv.8, 30, 32), the εἰς μετάνοιαν added at v.32, and the καινός/νέος pairing structuring the closing parables (vv.36–39).

Luke 6 — ΚΑΤΑ ΛΟΥΚΑΝ Ϛ′

Theme. The lordship of the Son of Man over Sabbath and disciple alike: two Sabbath controversies establish his authority and provoke deadly opposition, after which he prays through the night, chooses the Twelve, and delivers the Sermon on the Plain — blessings and woes that overturn the world's values, the command to love enemies in the image of the merciful Father, the refusal to judge, and the closing test that hearing his words avails nothing without doing them.

Outline.

• A · 6:1–5 — Lord of the Sabbath: plucking grain. The disciples pluck and rub heads of grain on the Sabbath (1); challenged by the Pharisees as Sabbath-breakers (2), Jesus appeals to David's eating the priestly showbread out of need (3–4) and clinches it: "The Son of Man is lord of the Sabbath" (5).
• B · 6:6–11 — The man with the withered hand. On another Sabbath, watched by scribes and Pharisees for grounds to accuse (6–7), Jesus reads their thoughts, stages the cure in full view (8), reframes the law as doing good vs. doing harm, saving vs. destroying life (9), and heals the hand (10) — to their senseless fury and plotting (11).
• C · 6:12–16 — The choosing of the Twelve. After a whole night of prayer on the mountain (12), Jesus calls his disciples at daybreak and chooses twelve, naming them apostles (13) — the roster from Simon (named Peter) to Judas Iscariot, "who became a traitor" (14–16).
• D · 6:17–26 — The Sermon on the Plain: Beatitudes and Woes. Descending to a level place before a great crowd drawn from Judea, Jerusalem, and the Gentile coast, whom his power heals (17–19), Jesus blesses the poor, the hungry, the weeping, and the persecuted (20–23) and pronounces matching woes on the rich, the full, the laughing, and the universally praised (24–26).
• E · 6:27–36 — Love your enemies; the Golden Rule. Love enemies in deed — bless, pray, turn the cheek, give without reclaim (27–31); reciprocal love and lending earn no credit, for even sinners do as much (32–34); rather love and lend "expecting nothing in return," and so be sons of the Most High, who is kind to the ungrateful and evil — be merciful as your Father is merciful (35–36).
• F · 6:37–42 — Do not judge; the speck and the log. Do not judge, condemn, or withhold forgiveness, and give generously, for one's own measure is measured back (37–38); the blind cannot lead the blind (39) and the disciple does not surpass his teacher (40), so remove the log from your own eye before the speck from a brother's (41–42).
• G · 6:43–49 — The tree and its fruit; the two builders. A tree is known by its fruit and the mouth speaks from the heart's abundance (43–45); calling Jesus "Lord, Lord" without doing his words is empty (46), for the hearer-and-doer is the man who dug to rock and stood the flood, while the hearer-only built on bare ground and collapsed in great ruin (47–49).

Translation & textual notes. The Greek follows the standard critical text of Luke 6, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note. At v.1 the Byzantine text reads ἐν σαββάτῳ δευτεροπρώτῳ ("on the second-first Sabbath"), a famously obscure adjective of disputed meaning (the second Sabbath after the first? the first of two? a copyist's conflation?); the critical text reads simply ἐν σαββάτῳ, and δευτεροπρώτῳ is treated as a secondary expansion. At v.10 the editions vary slightly in the participle/aorist forms of the healing command and over περιβλεψάμενος αὐτούς / πάντας. At v.26 the addition of πάντες ("all men") before οἱ ἄνθρωποι is read by the majority and printed. At v.35 the disputed μηδένα/μηδὲν ἀπελπίζοντες is read; ἀπελπίζω is a NT hapax whose sense ("expecting nothing in return" vs. "despairing of no one") is the chapter's lexical crux. At v.48 the best text reads διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν ("because it had been well built"), where the Byzantine text reads τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν ("for it was founded on the rock," assimilated to Matt 7:25). Orthographic variants (movable-ν, ι-subscript, εἶπεν/εἶπαν) are not noted. Note further the chapter's structural threads: the Lukan Ἐγένετο narrative formula opens scenes A, B, and C (vv.1, 6, 12); ἔξεστιν ("it is lawful") frames the two Sabbath controversies (vv.2, 4, 9); the blessings and woes are bound by exact verbal inversion (poor/rich, hungry/full, weeping/laughing, persecuted/praised, vv.20–26); and ποιέω ("do") runs as the load-bearing verb of the sermon's ethic — from "do good" (vv.27, 33, 35) to the Golden Rule (v.31) to the closing demand that hearers actually "do" Jesus' words (vv.46–49).

Luke 7 — ΚΑΤΑ ΛΟΥΚΑΝ Ζ′

Theme. Jesus is the Coming One attested by his works of mercy: he heals a Gentile centurion's servant on faith unmatched in Israel and raises a widow's only son at Nain, so that to John's disciples he answers in Isaianic deeds — blind see, dead raised, poor evangelized. He vindicates John as the forerunner yet greater than the prophets, indicts a generation that scorns both the Baptist's fast and the Son of Man's feast, and at a Pharisee's table receives a sinful woman whose lavish love evidences a forgiveness already given — "your faith has saved you; go in peace."

Outline.

• A · 7:1–10 — The centurion's servant: faith not found in Israel. Entering Capernaum (1), Jesus is approached for a centurion whose valued servant is dying (2); Jewish elders plead the man's worthiness — he loves the nation and built the synagogue (3–5); but as Jesus nears, the centurion sends friends declaring himself unworthy and reasoning from his own chain of command that a word will suffice (6–8); Jesus marvels and pronounces such faith unfound in Israel (9), and the servant is found well (10).
• B · 7:11–17 — The widow of Nain's son raised. At Nain's gate Jesus meets the funeral of a widow's only son (11–12); moved with compassion he says "do not weep," touches the bier, and commands the youth to rise — and he sits up and speaks (13–15); fear and praise seize the crowd: a great prophet has risen, God has visited his people, and the report spreads through all Judea (16–17).
• C · 7:18–23 — John's question and Jesus' answer in deeds. John's disciples report these things, and John sends two to ask whether Jesus is the Coming One (18–20); in that hour Jesus heals many (21) and answers by the works of Isaiah's age — blind, lame, lepers, deaf, dead, poor — with a beatitude on the unoffended (22–23).
• D · 7:24–30 — Jesus' testimony to John: more than a prophet. As the messengers leave, Jesus testifies that John is no reed or courtier but more than a prophet (24–26), the messenger of Malachi 3:1 (27); none born of women is greater, yet the least in the kingdom is greater (28); people and tax collectors justified God in John's baptism, but the Pharisees and lawyers rejected God's purpose, refusing it (29–30).
• E · 7:31–35 — This generation: children in the marketplace. Jesus likens "this generation" to peevish children who answer neither dirge nor flute (31–32): they call John demon-possessed for his fasting and the Son of Man a glutton and drunkard for his feasting (33–34) — yet wisdom is justified by all her children (35).
• F · 7:36–50 — The sinful woman who anointed Jesus; the two debtors. At a Pharisee's table a sinful woman wets Jesus' feet with tears, wipes them with her hair, kisses and anoints them (36–38); Simon's silent objection prompts the parable of the two debtors — the one forgiven more loves more (39–43). Applied to the woman, her love evidences great forgiveness while Simon's coldness betrays little (44–47); Jesus pronounces her sins forgiven, and her faith saving, sending her in peace amid the guests' astonishment (48–50).

Translation & textual notes. The Greek follows the standard critical text of Luke 7, broadly uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are flagged without a marginal apparatus. At v.10 some witnesses add τὸν ἀσθενοῦντα δοῦλον ("the ailing servant") after the participle, a harmonizing expansion not read here. At v.11 the editions divide between ἐν τῷ ἑξῆς ("soon afterward," read here) and ἐν τῇ ἑξῆς ("on the next day"). At v.19 the editions divide over πρὸς τὸν κύριον (THGNT) versus πρὸς τὸν Ἰησοῦν ("to Jesus"), the latter printed here with NA28/SBLGNT. At v.28 some witnesses add προφήτης after μείζων ("a greater prophet"), a secondary expansion. At v.31 the introductory εἶπεν δὲ ὁ κύριος is absent from the earliest witnesses and omitted here. At v.35 the aorist ἐδικαιώθη ("was justified") is read with the main tradition, and the firm reading "all her children" (πάντων τῶν τέκνων αὐτῆς) stands against Matthew's "works" (ἔργων). Orthographic variants (movable-ν, ι-subscript, εὐθύς/εὐθέως) are not noted. Two Lukan features are reflected in the annotation: the perfect-of-state ἀφέωνται / ἀφέωνταί (vv.47, 48), declaring a pardon already standing; and the gnomic and constative aorists (ἐδικαιώθη v.35; ἠγάπησεν v.47) that compress timeless truths into single events. The chapter pairs two attesting miracles with the testimony to John and the dinner at Simon's, closing on faith that saves and love that flows from forgiveness.

Luke 8 — ΚΑΤΑ ΛΟΥΚΑΝ Η′

Theme. The word of God, sown by Jesus and his itinerant company, both demands and creates hearing that bears fruit; and the same word-bearing Lord shows his sovereign power by stilling the storm, expelling Legion, healing a hemorrhaging woman, and raising a dead child — so that the chapter's pressing question, "Who then is this?" (8:25), is answered in deeds of authority over chaos, demons, disease, and death, while genuine kinship and salvation are located in faith that hears, holds fast, and endures.

Outline.

• A · 8:1–3 — Women who supported Jesus' itinerant mission. Jesus travels city by city preaching the kingdom with the Twelve (1); accompanying them are women healed of evil spirits and infirmities — Mary called Magdalene, Joanna wife of Herod's steward Chuza, Susanna, and many others (2) — who supported the company out of their own means (3).
• B · 8:4–15 — The parable of the sower and its explanation. To a great crowd Jesus tells the parable of the seed falling on path, rock, thorns, and good soil (4–8), closing with the call to hear (8); asked its meaning, he names the secret given to the disciples and the Isaianic hardening of outsiders (9–10), then interprets the seed as God's word and the four soils as the snatched-away, the rootless who fall in testing, the choked, and those who hold fast and bear fruit in endurance (11–15).
• C · 8:16–18 — The lamp and the measure of hearing. No one lights a lamp to hide it but sets it on a stand (16), for nothing hidden will fail to be made manifest (17); therefore take heed how you hear, since to the one who has more is given, and from the one who has not even his seeming possession is taken (18).
• D · 8:19–21 — Jesus' true family. His mother and brothers come but cannot reach him for the crowd (19–20); Jesus redefines kinship — his mother and brothers are those who hear God's word and do it (21).
• E · 8:22–25 — The stilling of the storm. Crossing the lake, Jesus sleeps as a squall swamps the boat (22–23); the terrified disciples wake him, he rebukes wind and wave to calm and asks where their faith is (24–25a); they marvel that wind and water obey him (25b).
• F · 8:26–39 — The Gerasene demoniac delivered. In the Gerasenes' country a long-possessed man, naked and chained among the tombs, confronts Jesus (26–29); the legion of demons begs not to be sent to the abyss but into a herd of swine, which then drowns (30–33); the townsfolk find the man clothed and sane, are seized with fear, and ask Jesus to leave (34–37); the healed man, sent home, proclaims through the city what God has done (38–39).
• G · 8:40–56 — Jairus's daughter and the hemorrhaging woman. Returning, Jesus is met by Jairus pleading for his dying daughter (40–42); on the way a woman with a twelve-year hemorrhage touches his garment and is healed, and Jesus draws out her confession and faith (43–48); word comes that the child is dead, but Jesus bids belief, takes Peter, James, John, and the parents, declares she only sleeps, and raises her with "Child, arise," charging silence (49–56).

Translation & textual notes. The Greek follows the standard critical text of Luke 8, broadly uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are flagged without a marginal apparatus. At v.3 the editions divide between αὐτοῖς ("to them," read here with NA28, directing the women's support to Jesus and the Twelve) and αὐτῷ ("to him"). At v.26 the witnesses divide three ways over the place-name — Γερασηνῶν ("Gerasenes," read here), Γαδαρηνῶν ("Gadarenes"), and Γεργεσηνῶν ("Gergesenes") — and the same variation recurs at v.37. At v.43 the clause ἰατροῖς προσαναλώσασα ὅλον τὸν βίον ("having spent her whole living on physicians") is absent from some early witnesses but printed here in the main tradition. At v.45 καὶ οἱ σὺν αὐτῷ ("and those with him") is read with the majority. At v.54 some witnesses prefix αὐτὸς δὲ ἐκβαλὼν πάντας ἔξω καί ("but he, casting all out…"); the shorter text printed here omits the casting-out clause. Orthographic variants (movable-ν, ι-subscript, εὐθύς/εὐθέως, Ἰησοῦς spellings) are not noted. Two features are reflected in the annotation: the chain of imperfects and genitive absolutes that paints the parable's audience, the sea-crossing, and the demoniac's bondage as durative scene-setting; and the perfect σέσωκέν of v.48, declaring an accomplished, abiding rescue echoed from 7:50 and recurring at 17:19; 18:42. Note also the deliberate pairing of the twelve-year hemorrhage (v.43) with the twelve-year-old girl (v.42), and the interlocking ("sandwich") of the two healings.

Luke 9 — ΚΑΤΑ ΛΟΥΚΑΝ Θ′

Theme. Luke 9 gathers the climax of the Galilean ministry and turns it toward Jerusalem: Jesus sends the Twelve, feeds the five thousand, and is confessed by Peter as "the Christ of God" — a confession at once corrected by the first passion prediction and the call to take up the cross daily. The Transfiguration shows the kingdom glimpsed, with Moses and Elijah speaking of the "exodus" to be accomplished at Jerusalem and the Father naming his Chosen Son; then, descending to a faithless generation, Jesus heals the demon-tormented boy, predicts his betrayal again, overturns the disciples' rivalry and exclusivism, and at last "sets his face" toward Jerusalem, where rejection, fire-zeal, and three would-be followers all meet the single, undivided demand of the kingdom.

Outline.

• A · 9:1–6 — The mission of the Twelve. Jesus gives the Twelve power and authority over demons and diseases (1) and sends them to proclaim the kingdom and to heal (2); they travel without provisions, depending on hospitality and shaking the dust off rejecting towns (3–5), and go through the villages preaching and healing everywhere (6).
• B · 9:7–9 — Herod's perplexity. Herod the tetrarch hears all that is happening and is perplexed by reports that John is risen, Elijah has appeared, or an old prophet has arisen (7–8); having beheaded John, he asks "who is this?" and seeks to see him (9).
• C · 9:10–17 — The feeding of the five thousand. The returning apostles withdraw with Jesus toward Bethsaida, but the crowds follow and he welcomes, teaches, and heals them (10–11); as the day declines the Twelve urge dismissal, but Jesus bids them feed the crowd from five loaves and two fish (12–13); seating about five thousand in companies of fifty, he takes, blesses, breaks, and gives, and all eat and are filled, with twelve baskets over (14–17).
• D · 9:18–27 — Peter's confession and the first passion prediction. Praying alone, Jesus asks who the crowds and the disciples say he is; Peter confesses him "the Christ of God" (18–20); charging silence, Jesus foretells the Son of Man's rejection, death, and resurrection (21–22), and lays down the way of the cross taken up daily, losing life to save it, the warning against shame, and the promise that some will see the kingdom before they die (23–27).
• E · 9:28–36 — The Transfiguration. About eight days later Jesus takes Peter, John, and James up the mountain to pray and is transfigured (28–29); Moses and Elijah appear in glory, speaking of his "exodus" to be fulfilled at Jerusalem (30–31); the drowsy disciples, awake, see his glory, and Peter, "not knowing what he said," proposes three tents (32–33); a cloud overshadows them and the Father's voice declares, "This is my Son, the Chosen One; listen to him" (34–35), after which Jesus is found alone and they keep silence (36).
• F · 9:37–43a — The boy with an unclean spirit. Coming down the next day, Jesus meets a crowd; a father pleads for his only son, convulsed by a spirit the disciples could not cast out (37–40); Jesus laments the faithless and perverse generation, rebukes the spirit, heals the boy, and gives him back to his father, and all are astonished at the majesty of God (41–43a).
• G · 9:43b–48 — The second passion prediction; who is greatest. While all marvel, Jesus tells the disciples to let his words sink in: the Son of Man is to be handed over (43b–44); they do not understand, and the saying is veiled from them, and they fear to ask (45); a dispute over who is greatest prompts Jesus to set a child beside him — receiving such a child receives him and the One who sent him, for the least is the great one (46–48).
• H · 9:49–50 — He who is not against you is for you. John reports they forbade an outsider casting out demons in Jesus' name; Jesus tells them not to forbid, for "whoever is not against you is for you" (49–50).
• I · 9:51–56 — The Samaritan village's rejection. As the days of his being taken up draw near, Jesus sets his face to go to Jerusalem (51); a Samaritan village will not receive him because he is bound there (52–53); James and John would call down fire, but Jesus turns and rebukes them, and they go on to another village (54–56).
• J · 9:57–62 — The cost of following Jesus. On the road three would-be followers meet the kingdom's demand: the Son of Man has nowhere to lay his head (57–58); "let the dead bury their own dead — you go proclaim the kingdom" (59–60); and no one who puts his hand to the plow and looks back is fit for the kingdom of God (61–62).

Translation & textual notes. The Greek follows the standard critical text of Luke 9, broadly uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are flagged without a marginal apparatus. At v.1 the editions divide between τοὺς δώδεκα ("the twelve") and the expanded τοὺς δώδεκα μαθητάς / ἀποστόλους; the short reading is printed here with NA28/SBLGNT. At v.7 some witnesses add ὑπ' αὐτοῦ after γινόμενα, not read here. At v.10 the editions divide over εἰς πόλιν καλουμένην Βηθσαϊδά ("to a town called Bethsaida," read here) versus εἰς τόπον ἔρημον ("to a desolate place"), a long-standing harmonizing tangle. At v.23 the firm Lukan addition is καθ' ἡμέραν ("daily") with ἀράτω τὸν σταυρὸν αὐτοῦ — distinctively Luke's against the Matthean/Markan parallels, turning the cross from a single martyrdom into a daily dying to self. At v.35 the editions read ὁ ἐκλελεγμένος ("the Chosen One") with the earliest witnesses, against the Synoptic-harmonizing ὁ ἀγαπητός ("the Beloved"); ἐκλελεγμένος is printed here and echoes the Servant of Isa 42:1. At v.54 the words ὡς καὶ Ἠλίας ἐποίησεν ("as also Elijah did") are a secondary expansion, and vv.55b–56a ("and he said, You do not know what spirit you are of, for the Son of Man came not to destroy lives but to save them") are absent from the earliest witnesses; both are omitted here. Orthographic variants (movable-ν, ι-subscript, εὐθύς/εὐθέως) are not noted. Two Lukan features stand out in the annotation: the recurring articular infinitive of time (ἐν τῷ + infinitive, vv.18, 29, 33, 34, 36, 51), Luke's signature temporal frame; and the prominence of prayer as the setting of revelation (vv.18, 28–29). The chapter's pivot at v.51, "he set his face to go to Jerusalem," inaugurates the long travel narrative that structures the central third of the Gospel.

Luke 10 — ΚΑΤΑ ΛΟΥΚΑΝ Ι′

Theme. The mission of the kingdom and the heart of the law: Jesus sends out the seventy(-two) as laborers into the harvest, pronounces woes on the unrepentant towns, and rejoices that the Father has revealed himself to the lowly; then, to the lawyer's "who is my neighbor?" he answers with the parable of the Good Samaritan — mercy made the measure of neighbor-love — and at Bethany commends Mary's "one thing necessary" over Martha's anxious serving.

Outline.

• A · 10:1–16 — The sending of the seventy(-two). Jesus appoints and sends them two by two ahead of him as harvest-laborers and lambs among wolves, with instructions on peace, provision, and the kingdom drawn near, and woes on Chorazin, Bethsaida, and Capernaum — "the one who hears you hears me."
• B · 10:17–24 — The return and the Father's revelation. The seventy(-two) return rejoicing that the demons submit; Jesus sees Satan fall like lightning, redirects their joy to their names written in heaven, and rejoices in the Spirit that the Father has hidden these things from the wise and revealed them to infants.
• C · 10:25–37 — The Good Samaritan. A lawyer's test on inheriting eternal life draws out the double love-command; his "who is my neighbor?" is answered by the parable in which a despised Samaritan, not priest or Levite, proves neighbor by mercy — "go and do likewise."
• D · 10:38–42 — Martha and Mary. In their home Martha is distracted with much serving while Mary sits at the Lord's feet; Jesus commends the "one thing necessary," the good portion that will not be taken from her.

Translation & textual notes. The Greek follows the standard critical text of Luke 10, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. The number of those sent (vv.1, 17) is split in the witnesses between "seventy" (א A C) and "seventy-two" (P75 B D); the figure carries symbolic weight (the nations of Genesis 10, in the Hebrew seventy or the LXX seventy-two), and the reading is text-critically delicate. At v.41–42 the wording of Jesus' reply to Martha varies ("few things are necessary, or one," vs. simply "one thing is necessary"); the shorter, sharper "one thing" is read here. The lawyer's citation (v.27) joins Deuteronomy 6:5 and Leviticus 19:18.

Luke 11 — ΚΑΤΑ ΛΟΥΚΑΝ ΙΑ′

Theme. Jesus teaches the praying disciples to call God 'Father' and to ask with bold persistence (the shorter Lukan Lord's Prayer, the friend at midnight, ask–seek–knock), then meets escalating opposition: charged with casting out demons by Beelzebul, he answers that his exorcisms are 'the finger of God,' the kingdom's own arrival, and forces the issue of decision — for or against, the swept-but-empty house relapsing sevenfold. To a sign-seeking generation only the sign of Jonah is given, with the Queen of the South and the Ninevites rising to condemn it; the lamp of a sound eye must fill the whole body with light; and the chapter closes with six woes on Pharisees and lawyers, who clean the cup's outside while greed fills the inside, tithe herbs while neglecting justice, build the prophets' tombs their fathers filled, and take away the key of knowledge — provoking the deadly hostility that prefigures the passion.

Outline.

• A · 11:1–13 — Teaching on prayer. At a disciple's request Jesus gives the prayer in its shorter Lukan form (1–4): the bare vocative Πάτερ, the hallowing of the name and the coming of the kingdom, the daily bread (the iterative δίδου … τὸ καθ’ ἡμέραν), forgiveness of sins matched to our forgiving every debtor, and rescue from testing — the critical text omitting Matthew's third petition and his 'deliver us from the evil one.' The friend-at-midnight parable grounds bold prayer: shameless persistence (ἀναίδεια) gains what even friendship would not rouse (5–8); hence the triple present imperative ask–seek–knock with its divine-passive promises (9–10), the universal principle that 'everyone who asks receives' (10), and the a fortiori — if evil fathers give good gifts, how much more the Father gives the Holy Spirit (Luke's climactic gift) to those who ask (11–13).
• B · 11:14–23 — The Beelzebul controversy and the strong man. A mute demon is expelled; some charge collusion with Beelzebul, others demand a sign from heaven (14–16). Jesus answers with the divided-kingdom maxim — Satan cannot cast out Satan (17–18) — turns the charge on their own exorcists (19), and states the true premise: if 'by the finger of God' he casts out demons, the kingdom has already come (ἔφθασεν) upon them (20). The strong man fully armed is overpowered and stripped by a stronger (21–22); and there is no neutrality — whoever is not with me is against me (23).
• C · 11:24–26 — The return of the unclean spirit. An expelled spirit, finding no rest in waterless places, returns to its swept and ordered but empty 'house' and brings seven worse spirits, so the last state is worse than the first — reform without the kingdom's positive filling invites a sevenfold relapse.
• D · 11:27–28 — True blessedness. A woman's beatitude on Jesus' mother (the womb that bore, the breasts that nursed) is redirected by the corrective μενοῦν: rather blessed are those who hear God's word and keep it — kinship is obedience, not biology.
• E · 11:29–32 — The sign of Jonah. To an evil, sign-seeking generation only the sign of Jonah is given (29); as Jonah was a preaching-sign to Nineveh, so the Son of Man to this generation (30). The Queen of the South and the men of Nineveh will rise in judgment to condemn it — for something greater than Solomon and greater than Jonah is here, yet unheeded (31–32).
• F · 11:33–36 — The lamp of the body. A lamp is lit to give light, not to be hidden (33); the eye is the body's lamp — a sound eye floods the body with light, a bad eye leaves it dark (34). So watch lest your inner light be darkness (35); a body wholly light, with no dark corner, blazes like a lamp's beam (36).
• G · 11:37–54 — Woes on the Pharisees and the lawyers. Dining with a Pharisee astonished that he omitted the ritual washing (37–38), Jesus exposes outer-cleansing while greed fills the inside, and commands inner generosity as alms (39–41). Three woes fall on the Pharisees — tithing herbs while neglecting justice and the love of God (42), loving the best seats and greetings (43), being unmarked graves that defile the unwary (44). A lawyer protests (45), and three woes fall on the lawyers — loading unbearable burdens they will not touch (46), building the prophets' tombs their fathers filled, so consenting to the murders (47–48), so that the blood of all the prophets from Abel to Zechariah will be required of this generation (49–51), and taking away the key of knowledge, neither entering nor letting others in (52). The scribes and Pharisees then press him fiercely, lying in wait to trap a word from his mouth (53–54).

Translation & textual notes. The Greek follows the standard critical text of Luke 11, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The chief textual matter is the Lukan Lord's Prayer (vv.2–4), printed in its markedly shorter critical form against the longer Byzantine text that assimilated Luke to Matthew (Matt 6:9–13): the simple vocative Πάτερ (no 'our … in the heavens'); ἁγιασθήτω τὸ ὄνομά σου· ἐλθέτω ἡ βασιλεία σου (omitting 'your will be done'); the present imperative δίδου ('keep giving') with the distinctive τὸ καθ’ ἡμέραν ('day by day') for Matthew's aorist δός … σήμερον; ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν ('forgive us our sins,' not 'debts'), with the ground καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν; and the closing καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, the critical text omitting 'but deliver us from the evil one.' At v.2 some witnesses read a Spirit-petition ('may your Holy Spirit come upon us and cleanse us') in place of (or beside) the kingdom-petition; it is not printed. At v.11 the critical text reads the single fish/serpent pair, omitting the bread/stone pair (a harmonization to Matt 7:9). At v.20 the firm Lukan reading is ἐν δακτύλῳ θεοῦ ('by the finger of God,' evoking Exod 8:19), where Matthew has 'by the Spirit of God.' At v.33 some witnesses omit οὐδὲ ὑπὸ τὸν μόδιον. Orthographic variants (movable-ν, ι-subscript, Βεελζεβούλ/Βεεζεβούλ) are not noted. Note the chapter's catchwords: the σημεῖον ('sign') sought and refused (vv.16, 29–30); the light/lamp/eye cluster (φῶς, λύχνος, ὀφθαλμός, vv.33–36); the κρίσις ('justice/judgment') that is at once a neglected virtue (v.42) and the eschatological assize (vv.31–32); and the prophetic αἷμα ('blood') from Abel to Zechariah binding the closing woes (vv.50–51). Proper names with a syntactic case (Βεελζεβούλ, Σατανᾶς, Ἰωνᾶς, Σολομών, Νινευῖται/Νινευίτης, Ζαχαρίας) are annotated as nominals; the indeclinable Ἅβελ likewise carries a genitive function at v.51.

Luke 12 — ΚΑΤΑ ΛΟΥΚΑΝ ΙΒ′

Theme. Pressed by thronging myriads, Jesus instructs his disciples to live in light of the coming judgment: fear God rather than men and confess Christ fearlessly (1–12); count life by treasure toward God, not hoarded goods (13–34); stay watchful as servants awaiting an unannounced master (35–48); and read the present crisis his coming creates — a kindling fire, a dividing sword, an account that must be settled (49–59).

Outline.

• A · 12:1–12 — Leaven of the Pharisees; fearless confession; blasphemy against the Spirit. To the gathered myriads Jesus first warns the disciples against the leaven of Pharisaic hypocrisy, since nothing hidden will stay covered (1–3). He urges fearless confession: do not fear those who can only kill the body, but the One with authority over Gehenna, for the Father who numbers sparrows and hairs values them far more (4–7). Confession of Jesus before men is answered by the Son of Man before God's angels, denial by denial (8–9); a word against the Son of Man is forgivable, but blasphemy against the Holy Spirit is not (10) — and that same Spirit will teach them what to say before tribunals (11–12).
• B · 12:13–21 — The parable of the rich fool. A man's request to arbitrate an inheritance becomes a warning against all covetousness, since life is not measured by possessions (13–15). The parable of the rich man whose land yields abundantly traces his self-enclosed monologue — tear down barns, build bigger, hoard, and tell his soul to rest, eat, and be merry (16–19) — only for God to break in: 'Fool! This night your soul is required of you'; the goods will fall to another (20). So fares everyone who lays up treasure for himself and is not rich toward God (21).
• C · 12:22–34 — Do not be anxious; seek the kingdom. Therefore the disciples must not be anxious about food or clothing (22–23): the ravens neither sow nor store yet God feeds them, and the lilies outshine Solomon though they neither toil nor spin (24–28). Anxious seeking marks the pagan nations; the disciples' Father already knows their needs, so they are to seek his kingdom and trust the rest to be added (29–31). 'Fear not, little flock,' for the Father delights to give the kingdom: sell, give alms, and amass unfailing heavenly treasure, since the heart follows the treasure (32–34).
• D · 12:35–48 — Watchful servants and the faithful steward. Girded and lamps burning, the disciples are to wait like servants ready to open the moment the master knocks; blessed are those found watching, whom he will astonishingly gird himself to serve (35–38). As no householder knows the thief's hour, so the Son of Man comes unexpectedly — be ready (39–40). Peter's question yields the contrast between the faithful, wise steward set over the household and rewarded with all the master's goods (41–44), and the wicked servant who, presuming on delay, beats his fellows and carouses, only to be cut in pieces with the unfaithful (45–46). Accountability is graded by knowledge: the servant who knew is beaten with many blows, the ignorant with few — for to whom much is given, much is required (47–48).
• E · 12:49–59 — Fire, division, and reading the time. Jesus came to cast fire on the earth and is constrained until his own 'baptism' of suffering is accomplished (49–50). His coming brings not peace but division, splitting households three against two along the lines of Micah 7:6 (51–53). The crowds, expert at forecasting rain from a western cloud or heat from a south wind, are 'hypocrites' who cannot interpret this decisive present time (54–56). Why not judge for themselves what is right? — like a debtor who should settle with his accuser on the way to court, lest he be dragged to the judge, handed to the officer, and jailed until the last lepton is paid (57–59).

Translation & textual notes. The Greek follows the standard critical text of Luke 12, broadly uniform across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points are flagged rather than silently resolved. At v.21 the closing sentence ὁ θησαυρίζων ἑαυτῷ καὶ μὴ εἰς θεὸν πλουτῶν is read by the great majority and printed, though it is omitted by a few Western witnesses (D, a). At v.31 the editions divide between τὴν βασιλείαν αὐτοῦ ('his kingdom,' printed here, matching the Father of v.30) and τὴν βασιλείαν τοῦ θεοῦ ('the kingdom of God'). At v.39 the words ἐγρηγόρησεν ἂν καί are read by the majority though absent from some early witnesses (P75, Sinaiticus*); the sense is unaffected. Two recurring features are tracked throughout: the a-fortiori logic of God's care (πόσῳ μᾶλλον, 'how much more,' vv.24, 28), and the chain of contrary-to-fact and emphatic-negation constructions in the closing legal parable (vv.39, 58–59).

Luke 13 — ΚΑΤΑ ΛΟΥΚΑΝ ΙΓ′

Theme. A chapter of urgent summons and tragic refusal: Jesus presses repentance under the shadow of sudden death, tells of a barren fig tree spared one more year, looses a daughter of Abraham whom Satan had bound, and pictures the kingdom's hidden growth — then warns that the narrow door will be shut, that unexpected guests from the four winds will feast while presumed insiders are cast out, and laments over a Jerusalem that kills its prophets and would not be gathered.

Outline.

• A · 13:1–5 — Repent or perish. Told of the Galileans whose blood Pilate mingled with their sacrifices, Jesus denies that they were worse sinners and presses, twice over, the lesson 'unless you repent, you will all likewise perish' (3, 5), adducing the eighteen killed by the falling tower in Siloam as a second instance — calamity is a summons to all, not a verdict on a few.
• B · 13:6–9 — The barren fig tree. A fig tree planted in a vineyard bears no fruit for three years, and the owner orders it felled as a waste of soil (6–7); but the vinedresser pleads one more year of digging and dunging — and only if it is still fruitless, then the axe (8–9): patient mercy held out under a deferred but real judgment.
• C · 13:10–17 — The crippled woman healed on the Sabbath. In a synagogue Jesus sees a woman bent double for eighteen years by a 'spirit of infirmity,' calls her, declares her loosed, and lays hands on her (10–13). The indignant synagogue-ruler lectures the crowd about the six working days (14), but Jesus exposes the hypocrisy: they untie ox and donkey on the Sabbath — how much more ought this daughter of Abraham, bound by Satan eighteen years, to be loosed on the Sabbath (15–16)? His adversaries are shamed; the crowd rejoices (17).
• D · 13:18–21 — The mustard seed and the leaven. Twin parables of the kingdom: the mustard seed a man sows that grows into a tree sheltering the birds of the air (18–19), and the leaven a woman hides in three measures of flour until the whole is leavened (20–21) — small, hidden beginnings, certain and pervasive growth.
• E · 13:22–30 — The narrow door. Journeying toward Jerusalem, Jesus answers the speculative question 'are those being saved few?' not with a number but a command: strive to enter the narrow door, for many will seek and fail (22–24). Once the householder rises and shuts the door, the shut-out who plead table-acquaintance hear 'I do not know where you are from — depart, workers of unrighteousness' (25–27). There will be weeping as they watch Abraham, Isaac, Jacob, and the prophets feast in the kingdom while they are cast out, and the in-gathered come from east and west, north and south (28–29) — for the last shall be first and the first last (30).
• F · 13:31–35 — Warning about Herod; the lament over Jerusalem. Pharisees warn that Herod means to kill him; Jesus sends word to 'that fox' that he casts out demons and heals 'today and tomorrow,' and on the third day is consummated, pressing on under the divine 'must,' for no prophet perishes outside Jerusalem (31–33). Then the apostrophe-lament: Jerusalem, killer of prophets, whose children he longed to gather as a hen her brood — but they would not; her house is left forsaken, and she will not see him again until she says, 'Blessed is he who comes in the name of the Lord' (34–35).

Translation & textual notes. The Greek follows the standard critical text of Luke 13, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.2 the editions divide over word order and the presence of ταῦτα; at v.4 the spelling Σιλωάμ and the form ὀφειλέται are conventional; at v.7 some witnesses add the imperatival ἔκκοψον with varying particles, and the temporal clause after τρία ἔτη varies; at v.9 the first apodosis is elliptical (εἰ μέν … εἰ δὲ μήγε), a Semitic-flavored conditional ('well and good' supplied); at v.15 the editions divide between the singular ὑποκριτά and the plural ὑποκριταί (read here); at v.25 the syntax of ἀφ' οὗ ('once') and the placement of the apodosis are debated; at v.31 the form προσῆλθάν τινες (so the best text) varies with προσῆλθον; and at v.35 the words ἥξει ὅτε before the Ps 117:26 LXX citation, and whether ἔρημος ('desolate') stands after ὁ οἶκος ὑμῶν, vary among witnesses — the shorter text, omitting ἔρημος, is widely printed and followed here. Orthographic variants (movable-ν, ι-subscript, Ἱερουσαλήμ / Ἰερουσαλήμ, and the alternation of that form with Greek-declined Ἱεροσόλυμα at v.22) are not noted. Note the chapter's verbal threads: the repent-or-perish refrain (ἀπολεῖσθε, vv.3, 5) reaching the prophet who may not 'perish' (ἀπολέσθαι) outside Jerusalem (v.33); the 'eighteen' linking the tower's dead (v.4) to the woman's bondage (vv.11, 16); the λύω/δέω antithesis binding the Sabbath dispute (vv.15–16) to the 'release' already declared in v.12 (ἀπολέλυσαι); and the paired man-and-woman parables of vv.18–21.

Luke 14 — ΚΑΤΑ ΛΟΥΚΑΝ ΙΔ′

Theme. Table-fellowship as a parable of the kingdom: at a Sabbath meal Jesus heals and overturns the guests' scramble for honor with the reversal maxim, redirects hospitality toward those who cannot repay, tells the parable of the spurned great banquet whose places are filled from the streets and highways, and then turns to the crowds with the uncompromising cost of discipleship — hating all else, bearing the cross, counting the cost, renouncing everything — sealed by the warning of savorless salt.

Outline.

• A · 14:1–6 — Healing the man with dropsy on the Sabbath. At a leading Pharisee's table, under hostile watch, Jesus poses the lawfulness question, heals, and silences objection with the rescue-on-the-Sabbath argument (a son or ox fallen into a well).
• B · 14:7–11 — Places at the table. Noticing the guests choosing the seats of honor, Jesus counsels taking the lowest place, sealed by the reversal maxim: the self-exalting will be humbled, the self-humbling exalted (divine passives).
• C · 14:12–14 — Whom to invite. To the host: do not invite friends, kin, and rich neighbors who can repay, but the poor, crippled, lame, and blind — for repayment comes at the resurrection of the just.
• D · 14:15–24 — The parable of the great banquet. Against a guest's beatitude on eating in the kingdom, the parable of the threefold excuse (field, oxen, marriage), the angry host's gathering of the city's poor and then the highway outsiders, and the verdict that none of the first-invited will taste the supper.
• E · 14:25–33 — The cost of discipleship. To the accompanying crowds: hating one's own family and life, bearing one's cross, and counting the cost (the tower-builder, the king going to war) — none who fails to renounce all he has can be a disciple.
• F · 14:34–35 — Salt that loses its taste. Savorless salt is fit for neither soil nor dunghill but is thrown out — closing with the call, "let the one who has ears hear."

Translation & textual notes. The Greek follows the standard critical text of Luke 14, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. At v.5 the best text reads υἱὸς ἢ βοῦς ("a son or an ox"), where some witnesses read ὄνος ("a donkey") for υἱός. The repeated idiom ἔχε με παρῃτημένον (vv.18–19) is a polite "consider me excused," a perfect-participle periphrasis with ἔχε. The "hate" of v.26 is a Semitic comparative ("love less"), as Matt 10:37 makes explicit. Verse punctuation is editorial. Recurring lexical features include the καλέω/κεκλημένος keyword binding the table scenes and the banquet parable, the πρωτοκλισία/ἔσχατος τόπος honor-axis (vv.7–10), the fourfold πτωχούς–ἀναπείρους–χωλούς–τυφλούς list shared by vv.13 and 21, and the three NT hapax/rare terms ὑδρωπικός (v.2), δαπάνη and ἀπαρτισμός (v.28).

Luke 15 — ΚΑΤΑ ΛΟΥΚΑΝ ΙΕ′

Theme. Answering the Pharisees' grumbling that he welcomes sinners and eats with them, Jesus tells three parables of the lost and found — sheep, coin, and son — each climaxing in a search (or a watching), a recovery, and an irrepressible, shared joy; the chapter unveils the seeking heart of God, who rejoices over one repentant sinner more than over ninety-nine who think they need no repentance, and ends with the open question whether the dutiful elder brother will enter the feast.

Outline.

• A · 15:1–7 — The grumbling and the lost sheep. Tax collectors and sinners habitually draw near to hear Jesus, and the Pharisees and scribes grumble that he receives and eats with sinners (1–2); in answer the parable of the shepherd who leaves the ninety-nine to seek the one lost sheep until he finds it, carries it home rejoicing, and calls friends and neighbors to rejoice with him (3–6) — sealed by the maxim that there is more joy in heaven over one repentant sinner than over ninety-nine "righteous" who need no repentance (7).
• B · 15:8–10 — The lost coin. The matching parable, paired by "or": the woman with ten drachmas who loses one, lights a lamp, sweeps, and searches carefully until she finds it, then summons her friends and neighbors to rejoice (8–9) — with the parallel maxim that there is joy before the angels of God over one sinner who repents (10).
• C · 15:11–24 — The prodigal son: lost and found. The younger of two sons demands and squanders his inheritance in a far country (11–13); reduced by famine to feeding pigs and craving their pods, he comes to himself, resolves to return confessing his sin and asking only to be a hired man (14–19); but while he is still far off the father sees him, is moved with compassion, runs, embraces and kisses him, cuts short his confession, and restores him with robe, ring, and sandals and the fattened calf — for this son was dead and is alive, lost and found — and the feast begins (20–24).
• D · 15:25–32 — The elder brother. The dutiful elder son, returning from the field, hears the celebration, learns its cause, and in anger refuses to enter (25–28); the father comes out and entreats him, but he protests his years of slave-like service and unrewarded obedience and resents the welcome of "this son of yours" (29–30); the father answers tenderly that the elder is always with him and heir of all, yet the feast was necessary, for "this brother of yours" was dead and is alive, lost and found (31–32) — and the parable ends open.

Translation & textual notes. The Greek follows the standard critical text of Luke 15, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.16 the best text reads ἐπεθύμει χορτασθῆναι ἐκ τῶν κερατίων ("he longed to be filled with the pods"), where the later/Byzantine tradition reads γεμίσαι τὴν κοιλίαν αὐτοῦ ἀπό ("to fill his belly with"); at v.21 some witnesses add ποίησόν με ὡς ἕνα τῶν μισθίων σου ("make me as one of your hired men") after υἱός σου, assimilating to v.19, and the shorter text is printed — so that the father interrupts the confession before that clause; at v.22 the adverb ταχύ ("quickly") is read before ἐξενέγκατε with the earliest witnesses; at v.24 ἀνέζησεν ("came to life again") is read for the variant ἔζησεν (the latter standing at v.32). Orthographic variants (movable-ν, ι-subscript, the spelling διεσκόρπισεν) are not noted. The chapter is bound by a web of keywords: the verb ἀπόλλυμι ("lose/be lost") names sheep, coin, and son alike (vv.4, 6, 8, 9, 17, 24, 32); the joy-cluster χαρά / χαίρω / συγχαίρω / εὐφραίνω runs through every scene (vv.5–7, 9–10, 23–24, 29, 32); εὑρίσκω ("find") triggers each celebration; and the "drawing near" of the sinners (ἐγγίζω, v.1) is echoed by the elder son's "drawing near" to a feast he will not enter (v.25). The threefold dead/alive — lost/found refrain (vv.24, 32) interprets repentance as resurrection.

Luke 16 — ΚΑΤΑ ΛΟΥΚΑΝ ΙϚ′

Theme. A chapter on wealth and the two masters: the shrewd but dishonest manager who secures his future teaches the disciples to use the "mammon of unrighteousness" for eternal ends, since no one can serve God and mammon; the money-loving Pharisees who scoff are told that the Law abides to its last serif while the kingdom is now preached; and the parable of the rich man and Lazarus dramatizes the great reversal beyond death — the fixed chasm of Hades and the verdict that those who will not hear Moses and the Prophets will not be persuaded though one rise from the dead.

Outline.

• A · 16:1–8 — The parable of the dishonest manager. To the disciples: a steward about to be dismissed for squandering quickly discounts his master's debtors (oil halved, wheat reduced a fifth) to secure a welcome into their homes — and the master commends the "manager of unrighteousness" for acting shrewdly, since the sons of this age are more shrewd toward their own generation than the sons of light.
• B · 16:9–13 — Application: faithful with unrighteous mammon. Make friends by the failing "mammon of unrighteousness" against the eternal dwellings (9); fidelity in the least and in another's wealth proves fitness for the true riches and for "your own" (10–12); and the climactic maxim seals it — no servant can serve two masters: you cannot serve God and mammon (13).
• C · 16:14–18 — Rebuke of the money-loving Pharisees; the law and the kingdom. The avaricious Pharisees sneer and are answered: they justify themselves before men, but God knows hearts, and what men exalt is an abomination before him (14–15); the Law and the Prophets ran until John, and now the kingdom is preached and all press in (16); yet not one serif of the Law falls (17) — instanced in the word that divorce-and-remarriage is adultery (18).
• D · 16:19–31 — The rich man and Lazarus. A rich man in purple and linen feasting daily and a sore-covered beggar, Lazarus, at his gate longing for the crumbs (19–21); both die — Lazarus borne by angels to Abraham's bosom, the rich man buried and tormented in Hades (22–23). His plea for a drop of water on his tongue is refused on the ground of the great reversal and the fixed, uncrossable chasm (24–26); his plea that Lazarus be sent to warn his five brothers meets the answer "they have Moses and the Prophets" — and the closing verdict that those who will not hear them will not be persuaded even if one rises from the dead (27–31).

Translation & textual notes. The Greek follows the standard critical text of Luke 16, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.9 the editions divide between ἐκλίπῃ ("when it fails," the wealth, read here) and the second-person ἐκλίπητε ("when you fail," i.e. die); at v.12 some witnesses read ἡμέτερον ("our own") for ὑμέτερον ("your own"); at v.21 the best text reads τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης ("the crumbs that fell from the table"). The Aramaic loanword μαμωνᾶς ("wealth, money"; vv.9, 11, 13) is treated throughout as a declinable nominal, not an indeclinable. The chapter's lexical threads bind the two halves: δέχομαι ("receive, welcome") links the manager's hoped-for welcome into the debtors' houses (v.4) to the eternal welcome into the eternal dwellings (v.9); πιστός/ἄδικος run the fidelity-maxim through vv.8–12; and the reversal vocabulary (ἀπολαμβάνω, παρακαλέω, ὀδυνάομαι) frames the afterlife scene. Note also the cluster of rare/hapax terms: ἐκμυκτηρίζω (v.14, "sneer at"), ἐπιλείχω (v.21, "lick over," NT hapax), καταψύχω (v.24, NT hapax), and χάσμα (v.26, NT hapax).

Luke 17 — ΚΑΤΑ ΛΟΥΚΑΝ ΙΖ′

Theme. Discipleship under the shadow of the coming kingdom: Jesus warns against tripping the little ones and commands unlimited forgiveness, redefines faith as a matter of presence rather than size, deflates all merit with the parable of the unworthy servants, and then — through the thankful Samaritan leper and the Pharisees' question about the kingdom — teaches that the kingdom is already 'within / among' them, while the day of the Son of Man will dawn as suddenly as Noah's flood and Lot's fire, demanding undivided readiness: 'remember Lot's wife.'

Outline.

• A · 17:1–4 — Stumbling-blocks and forgiveness. To the disciples: occasions of stumbling are inevitable, but woe to their agent — better the millstone and the sea than to trip one of these little ones (1–2); so watch yourselves: rebuke a sinning brother and forgive the repentant, even seven times a day (3–4).
• B · 17:5–6 — The apostles' request and the mustard-seed faith. The apostles plead, 'Increase our faith' (5); Jesus answers that faith the size of a mustard seed could order this mulberry-tree uprooted and planted in the sea, and it would obey (6) — what matters is the reality of faith, not its quantity.
• C · 17:7–10 — The unworthy servants. A parable against merit: no master thanks a slave for merely doing his assigned plowing and table-service (7–9); so disciples, having done all they were commanded, are to say, 'We are unworthy slaves; we have only done our duty' (10).
• D · 17:11–19 — The ten lepers and the thankful Samaritan. On the way to Jerusalem ten lepers cry for mercy and are cleansed as they go to the priests (11–14); only one — a Samaritan — turns back, glorifying God and falling at Jesus' feet in thanks (15–16). Jesus marvels that only this foreigner returned to give God glory (17–18) and tells him, 'your faith has saved you' (19).
• E · 17:20–21 — The kingdom of God within/among you. Asked by the Pharisees when the kingdom comes, Jesus answers that it does not come 'with observation' to be charted (20); for behold, the kingdom of God is 'within / among you' (21) — already present, not a spectacle to be located.
• F · 17:22–37 — The days of the Son of Man. To the disciples: you will long to see one of the days of the Son of Man and not see it (22); do not chase 'look here / look there,' for his coming will be sudden and sky-wide as lightning, after his rejection by this generation (23–25). As in the days of Noah and of Lot — eating, marrying, buying, building until destruction fell — so the day of the Son of Man will be revealed (26–30). On that day let no one turn back for possessions — remember Lot's wife (31–32); whoever seeks to save his life loses it (33). That night two will be in one bed and two grinding, one taken and one left (34–35); and to the disciples' 'Where, Lord?' Jesus replies, 'Where the body is, there the vultures will gather' (37).

Translation & textual notes. The Greek follows the standard critical text of Luke 17, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. The chief versification matter is the omission of verse 36: NA28, SBLGNT, and THGNT all omit the words 'two will be in the field; one will be taken and the other left,' a harmonizing assimilation to Matthew 24:40 absent from the earliest and best witnesses (P75, B, A, L, W) and present only in part of the Western and later traditions; the numbering therefore runs 1–35 and 37 with a gap at 36, and the chapter contains 36 present verses. A few further points of variation are passed over without a marginal note: at v.3 some witnesses add εἰς σέ ('against you') after ἁμάρτῃ; at v.9 the best text omits the clause οὐ δοκῶ ('I think not'), not printed here; at v.23 the order of ἰδοὺ ἐκεῖ / ἰδοὺ ὧδε varies; at v.24 the phrase ἐν τῇ ἡμέρᾳ αὐτοῦ ('in his day') is bracketed or omitted by some editions; at v.33 the editions divide over ζητήσῃ … περιποιήσασθαι ('seeks to preserve/gain') and over the verb σῷσαι / ζῳογονήσει. Orthographic variants (movable-ν, ι-subscript, the spellings Σαμαρίτης / Σαμαρείτης, Νῶε, Σόδομα, and the Aramaic-flavored proper names) are not noted. Note the chapter's verbal threads: the σκάνδαλον / σκανδαλίζω stumbling-block language opening the discourse (vv.1–2); the fourfold 'forgive' of vv.3–4; the πίστις that uproots the mulberry-tree (vv.5–6) and the πίστις that 'has saved' the Samaritan (v.19); the καθαρίζω / ἰάομαι / σῴζω cluster of the leper-story (vv.14–19); and the eschatological ἀποκαλύπτεται 'is revealed' of the Son of Man (v.30), framed by the Noah and Lot typologies (the twin 'and destroyed them all,' vv.27, 29) and the terse 'remember Lot's wife' (v.32).

Luke 18 — ΚΑΤΑ ΛΟΥΚΑΝ ΙΗ′

Theme. Prayer, humility, and the receiving of the kingdom: a chapter on how God's people are to come before him and into his reign. Persistent prayer that does not lose heart (the widow), self-emptying confession rather than self-righteous comparison (the tax collector), childlike dependence rather than achievement (the children, the rich ruler), and the faith that cries out and follows (blind Bartimaeus) — all set against the passion-bound Son of Man whom even his own disciples cannot yet understand, while a blind beggar truly "sees."

Outline.

• A · 18:1–8 — The persistent widow and the unjust judge. A parable told "to the effect that they ought always to pray and not lose heart" (1): a godless judge, fearing neither God nor man (2), is worn down by a widow's relentless demand for vindication (3–5). If even he yields to persistence, how much more will God vindicate his elect who cry to him day and night, and that speedily (6–8a) — yet the assurance turns on a haunting question: when the Son of Man comes, will he find faith on the earth (8b)?
• B · 18:9–14 — The Pharisee and the tax collector. Told against the self-righteous who despise others (9): two men go up to pray (10); the Pharisee's prayer is thanksgiving-by-comparison, parading his fasting and tithing and his contempt for "this tax collector" (11–12), while the tax collector, far off and beating his breast, cries ἱλάσθητι — "be merciful [make atonement] to me, the sinner" (13). The verdict reverses all expectation: this man, not the other, went home δεδικαιωμένος, "justified," sealed by the reversal maxim (14).
• C · 18:15–17 — Letting the children come. Against the disciples' rebuke, Jesus welcomes even the infants: the kingdom of God belongs to such (15–16), and whoever does not receive it like a child shall never enter it (17).
• D · 18:18–30 — The rich ruler and the cost of the kingdom. A ruler asks how to inherit eternal life (18); Jesus probes his "Good Teacher" (19) and cites the commandments, which the man claims to have kept from youth (20–21). The "one thing lacking" is everything: sell all, give to the poor, and follow (22) — but he goes away grieved, being very rich (23). "How hard for the wealthy" — easier a camel through a needle's eye (24–25); who then can be saved? What is impossible with men is possible with God (26–27). To Peter's claim that the disciples have left "their own," Jesus promises manifold recompense now and eternal life in the age to come (28–30).
• E · 18:31–34 — The third passion prediction. Taking the Twelve aside, Jesus declares that all the prophets wrote of the Son of Man will be fulfilled at Jerusalem — handed over to the Gentiles, mocked, insulted, spat upon, flogged, killed, and on the third day raised (31–33) — but they understood none of it; the saying was hidden from them (34).
• F · 18:35–43 — The blind man at Jericho. Nearing Jericho, a blind beggar hears the crowd, learns it is "Jesus of Nazareth," and cries to the "Son of David" for mercy (35–38); rebuked into silence, he only cries the louder (39). Jesus halts, calls him, and at the man's request — "Lord, let me see again" — heals him with a word: "your faith has saved you" (40–42). He immediately sees, follows Jesus glorifying God, and all the people give praise (43).

Translation & textual notes. The Greek follows the standard critical text of Luke 18, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.7 the editions divide over whether μακροθυμεῖ ("delays/is patient") is indicative or a present concessive, and over the punctuation of the rhetorical question (whether it expects "yes, he will vindicate them" while "being patient," or asks "and will he delay over them?"); at v.11 the better text reads σταθεὶς πρὸς ἑαυτὸν ταῦτα προσηύχετο, the words πρὸς ἑαυτόν attaching either to "standing" ("by himself") or to "praying" ("to/about himself"), with some witnesses reading καθ' ἑαυτόν; at v.24 the participle ἰδὼν αὐτόν is read by the best text and omitted by some; at v.28 ἀφήκαμεν τὰ ἴδια ("we left our own things," read here) varies with ἀφήκαμεν πάντα ("we left all"); at v.30 πολλαπλασίονα ("manifold") varies with the synoptic parallels' ἑκατονταπλασίονα ("a hundredfold"). Orthographic variants (movable-ν, ι-subscript) are not noted. Note the chapter's verbal threads: the ἐκδικέω/ἐκδίκησις vindication keyword binds the widow parable (vv.3, 5, 7, 8); δικαιόω ("justify," v.14) and δίκαιοι ("righteous," v.9) frame the second parable's reversal; βασιλεία τοῦ θεοῦ recurs from the children to the ruler (vv.16, 17, 24, 25, 29); the verb of "seeing/blindness" turns ironic between the disciples who "did not understand" (v.34) and the blind man who "sees again" (vv.41–43); and the cry for mercy (βοάω/κράζω, ἐλέησον, vv.38–39) echoes the "crying out" of the elect (v.7), while ἀκολουθέω ("follow") contrasts the ruler who would not (v.22) with the healed beggar who does (v.43).

Luke 19 — ΚΑΤΑ ΛΟΥΚΑΝ ΙΘ′

Theme. The King reaches Jerusalem: the Son of Man comes to seek and save the lost (Zacchaeus), warns that his reign demands faithful, fruitful stewardship until he returns (the ten minas), is acclaimed as the coming King at the triumphal entry — yet weeps over a city that does not know the time of its visitation, and reclaims his Father's house as a house of prayer.

Outline.

• A · 19:1–10 — Zacchaeus, and the Son of Man come to seek and save the lost. Passing through Jericho, Jesus meets Zacchaeus, a rich chief tax-collector who climbs a sycamore to see him (1–4). Jesus calls him down by name and declares he must stay at his house "today"; Zacchaeus receives him with joy, while the crowd grumbles that he lodges with a sinner (5–7). Zacchaeus vows half his goods to the poor and fourfold restitution for any fraud (8); Jesus pronounces that salvation has come to this house today, for he too is a son of Abraham (9) — because "the Son of Man came to seek and to save the lost" (10).
• B · 19:11–27 — The parable of the ten minas. Because they expected the kingdom to appear at once (11), Jesus tells of a nobleman who departs to receive a kingdom and return, entrusting one mina each to ten servants to trade with (12–13), his citizens sending an embassy to reject his reign (14). Returning as king, he rewards the servant who gained ten minas with ten cities, and the one who gained five with five (15–19); but the servant who hid his mina in a cloth, calling the master harsh, is condemned out of his own mouth and his mina given to the one with ten (20–24) — for to everyone who has, more is given; from the one who has not, even what he has is taken (25–26) — and the rebel citizens are slain before him (27).
• C · 19:28–40 — The triumphal entry into Jerusalem. Going up to the city (28), Jesus sends two disciples to fetch a never-ridden colt with the password "the Lord has need of it" (29–34). They set him on it over their garments, the crowd carpeting the road (35–36), and the whole multitude of disciples praises God for the mighty works, acclaiming "Blessed is the King who comes in the name of the Lord; peace in heaven and glory in the highest" (37–38). To the Pharisees' demand that he silence them, he answers that the very stones would cry out (39–40).
• D · 19:41–44 — Jesus weeps over Jerusalem. Drawing near and seeing the city, Jesus weeps (41), lamenting in a broken-off sentence that even now it does not know the things that make for peace, now hidden from its eyes (42). Days are coming when its enemies will throw up a siege-rampart, encircle and hem it in, and dash it and its children to the ground, leaving not one stone on another (43–44a) — because it did not know the time of its visitation (44b).
• E · 19:45–48 — The cleansing of the temple. Entering the temple, Jesus drives out the sellers (45), charging that the house meant to be "a house of prayer" has been made "a den of robbers" (46, Isa 56:7; Jer 7:11). He teaches there daily, while the chief priests, scribes, and leaders seek to destroy him (47) but find no way, for all the people hung on his words (48).

Translation & textual notes. The Greek follows the standard critical text of Luke 19, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are flagged rather than silently resolved. At v.5 the participle ἀναβλέψας ("looking up") is read with the best text, some witnesses adding εἶδεν αὐτὸν καί ("saw him and"). At v.10 the saying "the Son of Man came to seek and to save the lost" is uniform in the critical text, though the later tradition prefixes the longer "For the Son of Man came to save that which was lost" (assimilated to Matt 18:11, itself a later interpolation there). At v.13 the sum entrusted is "ten minas" (δέκα μνᾶς), one mina to each of ten servants — distinct from the talents of Matthew 25. At v.38 the editions divide over the form of the acclamation: "Blessed is the king" (ὁ βασιλεύς, read here) with some witnesses adding ὁ ἐρχόμενος ("he who comes"), echoing Psalm 117(118):26, and over whether "peace in heaven and glory in the highest" stands as printed. At v.42 the protasis "if you had known … the things that make for peace" (τὰ πρὸς εἰρήνην) is read; the apodosis is famously aposiopetic (broken off), and some witnesses add σου after ἡμέρᾳ. At v.45 the longer Markan/Matthean expansion ("and those buying") is abbreviated in Luke to "began to drive out those selling." Orthographic variants (movable-ν, ι-subscript, the spellings Ζακχαῖος, Ἰεριχώ, Βηθφαγή, Βηθανία) are not noted. The chapter's Old Testament substratum is rich: the entry fulfills Zechariah 9:9 and is acclaimed with Psalm 118:26; the lament over Jerusalem draws on the prophetic siege-oracles (Isa 29:3; Jer 6:6; Ezek 4:2) and the "time of visitation" motif (Jer 6:15; cf. 1 Pet 2:12); and the temple-cleansing fuses Isaiah 56:7 ("a house of prayer") with Jeremiah 7:11 ("a den of robbers").

Luke 20 — ΚΑΤΑ ΛΟΥΚΑΝ Κ′

Theme. The Jerusalem temple controversies: challenged on his authority, Jesus turns every trap back on his questioners — answering with the parable of the wicked tenants and the rejected-yet-cornerstone, the verdict on tribute to Caesar, the routing of the Sadducees' resurrection riddle, and the counter-question of David's son and Lord — until none dares ask him more, and he warns against the devouring, show-pious scribes.

Outline.

• A · 20:1–8 — The question about Jesus' authority. As Jesus teaches and preaches the gospel in the temple, the chief priests, scribes, and elders demand by what authority he acts and who gave it (1–2). He answers with a counter-question — was John's baptism from heaven or from men (3–4)? — which traps them: 'from heaven' indicts their unbelief, 'from men' the people will stone, for they hold John a prophet (5–6); pleading ignorance, they are met with his refusal to tell them (7–8).
• B · 20:9–19 — The parable of the wicked tenants and the rejected stone. A man plants a vineyard, lets it to tenants, and goes abroad (9); at harvest three servants are beaten and sent away empty (10–12); the beloved son is killed for his inheritance (13–15a). Jesus pronounces the verdict — destruction and transfer of the vineyard — to the hearers' 'May it never be!' (15b–16); fixing them with a look he cites Psalm 117:22 LXX, the rejected stone become cornerstone, and the stone that shatters and crushes (17–18); the scribes and chief priests, perceiving themselves the tenants, would seize him but fear the people (19).
• C · 20:20–26 — Tribute to Caesar. Spies feigning righteousness are sent to catch him in speech and deliver him to the governor (20); flattering him as an impartial teacher of God's way, they ask whether tribute to Caesar is lawful (21–22); perceiving their craftiness, he calls for a denarius, asks whose image and inscription it bears, and on the answer 'Caesar's' renders his verdict: give back to Caesar what is Caesar's and to God what is God's (23–25); unable to trap him, they fall silent, marveling (26).
• D · 20:27–40 — The Sadducees and the resurrection. Sadducees, denying resurrection, pose the levirate riddle of seven brothers married in turn to one childless woman (27–33). Jesus answers that marriage belongs to this age; those raised neither marry nor die, being equal to angels and sons of God as sons of the resurrection (34–36); and that Moses at the bush, naming the LORD the God of Abraham, Isaac, and Jacob, shows the dead are raised — God being God not of the dead but of the living, for to him all live (37–38); some scribes commend him, and none dares question him further (39–40).
• E · 20:41–44 — David's son and David's Lord. Jesus turns questioner: how can the scribes call the Christ David's son (41), when David in the Psalms calls him 'Lord' — 'The LORD said to my Lord, Sit at my right hand until I make your enemies your footstool' (42–43)? If David calls him Lord, how is he his son (44)?
• F · 20:45–47 — Beware the scribes. In the people's hearing Jesus warns the disciples against the scribes who love long robes, marketplace greetings, and chief seats (45–46), who devour widows' houses and pray long prayers for show — they will receive the greater condemnation (47).

Translation & textual notes. The Greek follows the standard critical text of Luke 20, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.1 the editions divide over ἀρχιερεῖς (read here) versus ἱερεῖς; at v.9 some witnesses add τις after ἄνθρωπος; at v.13 the participle ἰδόντες and the verb ἐντραπήσονται are stable; at v.19 the word order of οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς varies; at v.23 the clause τί με πειράζετε is omitted by the best witnesses and is not printed here; at v.27 the spelling ἀντιλέγοντες / λέγοντες and the form Σαδδουκαίων are conventional; at v.28 the citation of Deut 25:5 / Gen 38:8 follows the LXX idiom ἐξαναστήσῃ σπέρμα; at v.30 a longer assimilation to Matthew/Mark (καὶ ὁ δεύτερος) is abbreviated in the best text; at v.36 the form ἰσάγγελοι is a NT hapax; at v.42 the citation of Ps 109:1 LXX (ὁ κύριος τῷ κυρίῳ μου) is given in the βίβλος ψαλμῶν form; at v.47 the verb κατεσθίουσιν and the phrase προφάσει μακρὰ προσεύχονται are stable. Orthographic variants (movable-ν, ι-subscript, Δαυίδ / Δαβίδ) are not noted. The chapter is woven of Old Testament citation — the rejected stone of Ps 117:22 LXX with the crushing-stone allusion of Isa 8:14–15 / Dan 2:34–35 (vv.17–18), the levirate law of Deut 25:5 (v.28), the bush-theophany self-naming of Exod 3:6 (v.37), and David's oracle of Ps 109:1 LXX (vv.42–43) — and dominated by the verb of authority/sending (ἀποστέλλω, vv.10–12, 20) and the controversy-pattern of question, counter-question, and silenced opposition.

Luke 21 — ΚΑΤΑ ΛΟΥΚΑΝ ΚΑ′

Theme. The Lukan Olivet Discourse: from the widow who gives her whole livelihood, through the foretold fall of the temple and Jerusalem and the appointed "times of the Gentiles," to the glorious coming of the Son of Man — Jesus summons his disciples not to date-setting or panic but to endurance, to lifted heads, and to wakeful, prayerful watching, that they may stand before the Son of Man.

Outline.

• A · 21:1–4 — The widow's two coins. Looking up, Jesus sees the rich casting their gifts into the treasury (1) and a poor widow her two lepta (2); the solemn ἀληθῶς-saying inverts the visible arithmetic — she gave more than all of them, for they gave from abundance but she, out of her want, gave her whole livelihood (3–4).
• B · 21:5–6 — The temple's destruction foretold. As some admire the temple's beautiful stones and votive offerings (5), Jesus prophesies the days when not one stone will be left upon another that will not be thrown down (6).
• C · 21:7–19 — Signs, deceptions, and persecutions before the end. To the double question — when, and what sign? (7) — Jesus answers first with vigilance: beware deceivers claiming "I am he" and "the time is near" (8), and do not be terrified at wars and tumults, for these must come first but the end is not at once (9). Nation will rise against nation, with earthquakes, famines, plagues, and dread heavenly portents (10–11). But before all this comes persecution — arrest, the synagogues and prisons, arraignment before kings and governors for the Name — which turns into an occasion for testimony (12–13). They need not rehearse a defense, for Christ himself will give a mouth and wisdom no adversary can withstand (14–15); betrayed even by parents and kin, some put to death, hated by all for the Name (16–17), yet not a hair of their head will perish — by endurance they will gain their lives (18–19).
• D · 21:20–24 — The desolation of Jerusalem and the times of the Gentiles. When armies encircle Jerusalem, its desolation is near (20): let those in Judea flee to the hills, those inside depart, those outside not enter (21), for these are the days of vengeance fulfilling all that is written (22). Woe to the pregnant and nursing; great distress on the land and wrath on this people (23): they fall by the sword, are led captive among all nations, and Jerusalem is trodden down by the Gentiles until the times of the Gentiles are fulfilled (24).
• E · 21:25–28 — The coming of the Son of Man. Signs in sun, moon, and stars, and on earth the anguish of nations perplexed at the roaring sea (25); people faint with fear and foreboding as the powers of the heavens are shaken (26). Then they will see the Son of Man coming in a cloud with power and great glory (27); at the onset of these things the disciples are to straighten up and lift their heads, for their redemption draws near (28).
• F · 21:29–33 — The lesson of the fig tree and "this generation." A parable: when the fig tree and all the trees bud, summer is self-evidently near (29–30); so when these things happen, the kingdom of God is near (31). Amen: this generation will not pass away until all has come to pass (32) — heaven and earth will pass away, but Jesus' words will never pass away (33).
• G · 21:34–38 — Watch and pray; the daily teaching in the temple. Take heed lest hearts be weighed down with dissipation, drunkenness, and the cares of life, so that that Day spring as a snare upon all the earth (34–35); rather watch at all times, praying for strength to escape and to stand before the Son of Man (36). By day Jesus taught in the temple, by night he lodged on Olivet (37), and all the people came to him early in the morning to hear him (38).

Translation & textual notes. The Greek follows the standard critical text of Luke 21, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Verse punctuation, paragraphing, and capitalization are editorial and conventional. A few points of variation are passed over without a marginal note: at v.4 some witnesses add τοῦ θεοῦ ('of God') after τὰ δῶρα, and the Byzantine text reads ἅπαντα for ἅπαντες/πάντες; at v.6 a few witnesses omit ὧδε; at v.8 the later text adds οὖν after βλέπετε, and the clause ὁ καιρὸς ἤγγικεν is uniform; at v.11 the order of σεισμοί, λιμοί, λοιμοί and the phrase φόβητρά τε καὶ ... σημεῖα is conventional; at v.19 the editions divide between the future κτήσεσθε ('you will gain,' read here) and the imperative κτήσασθε ('gain'); at v.23 the later text reads ἐν γαστρὶ ἐχούσαις; at v.24 the phrase ἄχρι οὗ πληρωθῶσιν καιροὶ ἐθνῶν ('until the times of the Gentiles are fulfilled') is uniform, though the πληρωθῶσιν / καιροί word-order varies; at v.36 the editions divide between κατισχύσητε ('you may have strength,' read here) and the later καταξιωθῆτε ('you may be counted worthy'). Orthographic variants (movable-ν, ι-subscript, Ἰερουσαλήμ / Ἱερουσαλήμ) are not noted. The chapter has 38 verses; vv.37–38 (Jesus' daily teaching in the temple and lodging on Olivet) close the Lukan public ministry. The discourse parallels Mark 13 and Matthew 24 but is distinctively Lukan in vv.20–24 (the armies surrounding Jerusalem and the 'times of the Gentiles') and vv.34–36 (the exhortation to watch lest that day come as a snare). Note further the chapter's web of verbal links: ἐγγίζω ('draw near') threads the false claim of v.8, the desolation of v.20, and the redemption of v.28; παρέρχομαι binds the permanence-saying of v.33; and the βλέπετε / προσέχετε / ἀγρυπνεῖτε imperatives (vv.8, 34, 36) frame the discourse with the call to watchful vigilance.

Luke 22 — ΚΑΤΑ ΛΟΥΚΑΝ ΚΒ′

Theme. The opening of Luke's Passion: as Passover comes and Satan enters Judas, Jesus keeps the meal with his own, institutes the bread and the cup of the new covenant "for you," and from the table turns the disciples' rivalry into the servant-pattern of the Son of Man; he foretells Peter's sifting and denial, surrenders his will in Gethsemane "not mine but yours," is betrayed with a kiss and arrested in "the hour of the power of darkness," is denied three times by Peter under the Lord's turning gaze, and before the council confesses the Son of Man enthroned at God's right hand.

Outline.

• A · 22:1–6 — The plot and Judas's bargain. As the Passover nears, the leaders seek to kill Jesus, and Satan enters Judas, who agrees to betray him for money away from the crowd.
• B · 22:7–23 — The Passover and the Last Supper. The preparation, the eschatological longing ("I have earnestly desired"), the institution of the cup and bread given and poured out "for you," and the announcement that the betrayer's hand is on the table.
• C · 22:24–30 — The dispute about greatness. A quarrel over rank answered by the servant-pattern ("I am among you as the one who serves") and the covenant-promise of table and thrones in the kingdom.
• D · 22:31–38 — Peter's denial foretold; the two swords. Satan's demand to sift, the prayer that Peter's faith not fail and his call to strengthen the brothers, the prediction of the cock-crow, and the cryptic word about purse, bag, and sword (Isa 53:12).
• E · 22:39–46 — Gethsemane and the agony. On the Mount of Olives Jesus prays "not my will but yours"; the bracketed angel and bloody sweat (vv.43–44) frame the depth of the struggle, while the disciples sleep "for sorrow."
• F · 22:47–53 — The arrest. Judas's kiss, the sword-stroke and the healing of the servant's ear, and Jesus' word about "your hour and the power of darkness."
• G · 22:54–62 — Peter's threefold denial. In the high priest's courtyard Peter denies Jesus three times; the cock crows, the Lord turns and looks at him, and he goes out and weeps bitterly.
• H · 22:63–71 — The mocking and the council. The guards mock and beat him; before the Sanhedrin he speaks of the Son of Man seated at the right hand of God's power and is condemned on his own words.

Translation & textual notes. The Greek follows the standard critical text of Luke 22, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Two textual questions are notable. The "longer text" of the institution (vv.19b–20, "which is given for you… the new covenant in my blood") is read by the great majority of witnesses and is printed here, though a few Western witnesses (D, some Old Latin) give a shorter form. The agony of vv.43–44 (the strengthening angel and the sweat "like drops of blood") is absent from several early and weighty witnesses (P75, א¹, B and others) yet present in many; it is double-bracketed as disputed in the critical editions and is included here within the marks ⟦…⟧ and annotated, the question flagged. Luke's distinctive touches are noted in the lexical tier: the healing of the severed ear (v.51), the sleep "for sorrow" (v.45), and the Lord's turning gaze at Peter (v.61); the chapter also carries three NT hapax legomena clustered in the agony (ἀγωνία, ἱδρώς, θρόμβος, vv.43–44) and the rare σινιάζω (v.31).

Luke 23 — ΚΑΤΑ ΛΟΥΚΑΝ ΚΓ′

Theme. Luke's account of the crucifixion as the death of an innocent and righteous king: thrice declared guiltless by Pilate (and by Herod), Jesus is nonetheless handed over to the people's will in exchange for Barabbas; on the way he warns the daughters of Jerusalem, and on the cross he forgives his executioners, promises Paradise to the penitent criminal, and dies entrusting his spirit to the Father — vindicated at once by the centurion's verdict, "Certainly this man was righteous."

Outline.

• A · 23:1–7 — Jesus before Pilate. The Sanhedrin's political charges (sedition, tax-refusal, kingship); Pilate finds no guilt and, hearing "Galilee," sends him to Herod.
• B · 23:8–12 — Jesus before Herod. Herod hopes for a sign, meets only silence, mocks him in splendid clothing, and sends him back; that day Herod and Pilate become friends.
• C · 23:13–25 — Pilate yields: Barabbas. Pilate three times declares him innocent, but the crowd demands Barabbas and crucifixion; he releases the murderer and delivers Jesus to their will.
• D · 23:26–31 — The way to the cross. Simon of Cyrene carries the cross; Jesus turns to the weeping daughters of Jerusalem with a warning of the coming judgment ("if they do these things when the wood is green…").
• E · 23:32–38 — The crucifixion and the mocking. Crucified between two criminals — "Father, forgive them" — the dividing of garments by lot, and the threefold mockery of the King of the Jews.
• F · 23:39–43 — The two criminals. One reviles; the other confesses, fears God, and is promised, "Today you will be with me in Paradise."
• G · 23:44–49 — The death of Jesus. Darkness, the torn temple veil, "Father, into your hands I commit my spirit"; the centurion's verdict and the grieving, watching crowds and women.
• H · 23:50–56 — The burial. Joseph of Arimathea lays him in a new rock-hewn tomb; the women from Galilee see the tomb, prepare spices, and rest on the Sabbath according to the commandment.

Translation & textual notes. The Greek follows the standard critical text of Luke 23, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. Two textual points stand out. Verse 17 ("Now he was obliged to release one to them at the feast") is omitted by the critical text as a later harmonizing addition (from Matt 27:15 / Mark 15:6); the verse-number 17 is left as a gap, the numbering running 1–16, 18–56. The word of forgiveness in v.34a ("Father, forgive them, for they know not what they do") is absent from several early witnesses (P75, א¹, B, D* and others) yet present in many; it is bracketed (⟦…⟧) as disputed in the critical editions and is included and annotated here, the question flagged. Luke's special material — Jesus' word to the daughters of Jerusalem (vv.27–31), the prayer of forgiveness, the penitent criminal and Paradise (vv.40–43), and the dying word from Ps 31:5 — gives his Passion its distinctive note of innocence, compassion, and trust; the lexical tier flags the OT echoes (Ps 22:7, 18; 31:5; 69:21; Hos 10:8) and three NT hapax legomena (παμπληθεί v.18, θεωρία v.48, λαξευτός v.53).

Luke 24 — ΚΑΤΑ ΛΟΥΚΑΝ ΚΔ′

Theme. Luke's resurrection day, told in three scenes that move from bewilderment to worship: the women find the empty tomb and the angels' "Why do you seek the living among the dead?"; the risen Lord walks unrecognized to Emmaus, opens the Scriptures, and is known in the breaking of bread; and standing among the eleven he shows his flesh and bones, eats before them, opens their minds to the Law, Prophets, and Psalms, and commissions them as witnesses of repentance and forgiveness to all nations — then blesses them at Bethany and is carried into heaven, leaving them continually in the temple, blessing God.

Outline.

• A · 24:1–12 — The empty tomb and the angels. At dawn the women find the stone rolled away and the body gone; two men in dazzling apparel announce the resurrection and recall Jesus' words; the apostles dismiss it as nonsense, but Peter runs and finds only the linen cloths.
• B · 24:13–35 — The road to Emmaus. The risen Jesus joins two disheartened disciples, rebukes their slowness, and "beginning with Moses and all the Prophets" interprets all the Scriptures concerning himself; he is recognized in the breaking of bread and vanishes — "did not our hearts burn within us?"
• C · 24:36–49 — Jesus appears to the disciples. He stands among them with "Peace to you," shows his hands and feet, eats broiled fish to prove he is no ghost, opens their minds to the Scriptures (the suffering and risen Christ), and commissions them as witnesses, to wait in the city for "power from on high."
• D · 24:50–53 — The ascension. At Bethany he lifts his hands, blesses them, and is carried up into heaven; they worship him and return to Jerusalem with great joy, continually in the temple blessing God.

Translation & textual notes. The Greek follows the standard critical text of Luke 24, uniform in its main wording across the modern editions (NA28, SBLGNT, THGNT) and itself an ancient, public-domain text; NA28's distinctively copyrighted critical apparatus is not reproduced. This chapter is the locus classicus of the so-called "Western non-interpolations" — shorter readings of D and the Old Latin once judged original by Westcott–Hort but now generally rejected in favor of the longer text: "of the Lord Jesus" (v.3), "he is not here, but has risen" (v.6), Peter at the tomb (v.12), "and said to them, Peace to you" (v.36), the showing of hands and feet (v.40), "and was carried up into heaven" (v.51), and "having worshipped him" (v.52). The longer readings are printed here, the question noted. Luke's resurrection theology is concentrated here: the threefold "it was necessary / thus it is written" (vv.7, 26, 44–46) makes the suffering-then-glory of the Christ the key to all Scripture (Law, Prophets, Psalms), and the ascension and temple-praise round off the Gospel where it began (1:8–9), opening onto Acts. Three NT hapax legomena cluster in the chapter: λῆρος (v.11), βρώσιμος (v.41), and ὀπτός (v.42).

Major translation & exegetical cruxes

Where the Greek legitimately admits more than one rendering or reading, the point was flagged in the lexical notes and chapter text_notes rather than decided silently; the more common analysis was generally taken and the alternative noted. The principal cruxes in Luke:

How the data set is organized

• nt-interlinear/data/luke{1..24}.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the other volumes.
• nt-interlinear/ — a chapter-agnostic renderer (stdlib-only HTML; headless-Chromium PDF) that turns any conforming data file into a six-tier interlinear document. Adding a chapter (or a book) requires no code changes.
• Rendered artifacts — Luke{1..24}.html and .pdf under staticsite/Luke/, linked from its index.html.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. BDAG) or a full commentary.