Lukas 3:21

The Baptism of Jesus

3:21 Now when ¹  all the people were baptized, Jesus also was baptized. And while he was praying, ²  the heavens ³  opened,

Lukas 5:16

5:16 Yet Jesus himself ⁴  frequently withdrew ⁵  to the wilderness ⁶  and prayed.

Lukas 6:12

Choosing the Twelve Apostles

6:12 Now ⁷  it was during this time that Jesus ⁸  went out to the mountain ⁹  to pray, and he spent all night ¹⁰  in prayer to God. ¹¹ 

Lukas 9:18

Peter’s Confession

9:18 Once ¹²  when Jesus ¹³  was praying ¹⁴  by himself, and his disciples were nearby, he asked them, ¹⁵  “Who do the crowds say that I am?” ¹⁶ 

Lukas 9:28

The Transfiguration

9:28 Now ¹⁷  about eight days ¹⁸  after these sayings, Jesus ¹⁹  took with him Peter, John, and James, and went up the mountain to pray.

Lukas 11:1

Instructions on Prayer

11:1 Now ²⁰  Jesus ²¹  was praying in a certain place. When ²²  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ²³  taught ²⁴  his disciples.”

Lukas 22:41-45

22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take ²⁵  this cup ²⁶  away from me. Yet not my will but yours ²⁷  be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish ²⁸  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ²⁹  22:45 When ³⁰  he got up from prayer, he came to the disciples and found them sleeping, exhausted ³¹  from grief.

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ³²  Then ³³  they threw dice ³⁴  to divide his clothes. ³⁵ 

[3:21]  ¹ tn Grk “Now 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.

[3:21]  ² tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  ³ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

[5:16]  ⁴ tn Here αὐτός (autos) has been translated reflexively.

[5:16]  ⁵ tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

[5:16]  ⁶ tn Or “desert.”

[6:12]  ⁷ tn Grk “Now it happened that in.” 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.

[6:12]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ⁹ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[6:12]  ¹⁰ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ¹¹ tn This is an objective genitive, so prayer “to God.”

[9:18]  ¹² tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ¹⁴ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ¹⁵ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ¹⁶ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[9:28]  ¹⁷ tn Grk “Now it happened that about.” 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.

[9:28]  ¹⁸ tn Matt 17:1 and Mark 9:2 specify the interval more exactly, saying it was the sixth day. Luke uses ὡσεί (Jwsei, “about”) to give an approximate reference.

[9:28]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ²⁰ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:1]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ²² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ²³ sn John refers to John the Baptist.

[11:1]  ²⁴ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.

[22:42]  ²⁵ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ²⁶ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ²⁷ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:44]  ²⁸ tn Grk “And being in anguish.”

[22:44]  ²⁹ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:45]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ³¹ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

[23:34]  ³² tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ³⁴ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ³⁵ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.