Luke 7:26

7:26 What did you go out to see? A prophet? Yes, I tell you, and more ¹  than a prophet.

Luke 8:38

8:38 The man from whom the demons had gone out begged to go ²  with him, but Jesus ³  sent him away, saying,

Luke 9:51

Rejection in Samaria

9:51 Now when ⁴  the days drew near ⁵  for him to be taken up, ⁶  Jesus ⁷  set out resolutely ⁸  to go to Jerusalem. ⁹ 

Luke 9:57

Challenging Professed Followers

9:57 As ¹⁰  they were walking ¹¹  along the road, someone said to him, “I will follow you wherever you go.” ¹² 

Luke 9:59

9:59 Jesus ¹³  said to another, “Follow me.” But he replied, ¹⁴  “Lord, first let me go and bury my father.”

Luke 10:10

10:10 But whenever ¹⁵  you enter a town ¹⁶  and the people ¹⁷  do not welcome ¹⁸  you, go into its streets ¹⁹  and say,

Luke 13:27

13:27 But ²⁰  he will reply, ²¹  ‘I don’t know where you come from! ²²  Go away from me, all you evildoers!’ ²³ 

Luke 15:28

15:28 But the older son ²⁴  became angry ²⁵  and refused ²⁶  to go in. His father came out and appealed to him,

Luke 17:19

17:19 Then ²⁷  he said to the man, ²⁸  “Get up and go your way. Your faith has made you well.” ²⁹ 

Luke 24:28

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ³⁰ 

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¹ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

² tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

⁵ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

⁶ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

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

⁸ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

⁹ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

¹⁰ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

¹² tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.

¹³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

¹⁴ tn Grk “said.”

¹⁵ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

¹⁶ tn Or “city.”

¹⁷ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

¹⁸ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

¹⁹ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²¹ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

²² sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

²³ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

²⁴ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

²⁵ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

²⁶ sn Ironically the attitude of the older son has left him outside and without joy.

²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁸ tn Grk “to him”; the referent has been specified in the translation for clarity.

²⁹ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

³⁰ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.