Luke 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ¹  Jesus, in the power of the Spirit, ²  returned to Galilee, and news about him spread ³  throughout the surrounding countryside. ⁴ 

Luke 8:43

8:43 Now ⁵  a woman was there who had been suffering from a hemorrhage ⁶  for twelve years ⁷  but could not be healed by anyone.

Luke 9:10

The Feeding of the Five Thousand

9:10 When ⁸  the apostles returned, ⁹  they told Jesus ¹⁰  everything they had done. Then ¹¹  he took them with him and they withdrew privately to a town ¹²  called Bethsaida. ¹³ 

Luke 18:31

Another Prediction of Jesus’ Passion

18:31 Then ¹⁴  Jesus ¹⁵  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ¹⁶  and everything that is written about the Son of Man by the prophets will be accomplished. ¹⁷ 

Luke 18:39

18:39 And those who were in front ¹⁸  scolded ¹⁹  him to get him to be quiet, but he shouted ²⁰  even more, “Son of David, have mercy on me!”

Luke 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ²¹  All will be torn down!” ²² 

Luke 22:31

22:31 “Simon, ²³  Simon, pay attention! ²⁴  Satan has demanded to have you all, ²⁵  to sift you like wheat, ²⁶ 

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¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

³ tn Grk “went out.”

⁴ tn Grk “all the surrounding region.”

⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁶ tn Grk “a flow of blood.”

⁷ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁹ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹² tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

tn Or “city.”

¹³ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

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

¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

¹⁷ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

¹⁸ sn That is, those who were at the front of the procession.

¹⁹ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

²⁰ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

²¹ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

²² tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

²³ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

²⁴ tn Grk “behold” (for “pay attention” see L&N 91.13).

²⁵ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

²⁶ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.