Lukas 4:2

4:2 where for forty days he endured temptations ¹  from the devil. He ²  ate nothing ³  during those days, and when they were completed, ⁴  he was famished.

Lukas 5:5

5:5 Simon ⁵  answered, ⁶  “Master, ⁷  we worked hard all night and caught nothing! But at your word ⁸  I will lower ⁹  the nets.”

Lukas 9:36

9:36 After ¹⁰  the voice had spoken, Jesus was found alone. So ¹¹  they kept silent and told no one ¹²  at that time ¹³  anything of what they had seen.

Lukas 18:34

18:34 But ¹⁴  the twelve ¹⁵  understood none of these things. This ¹⁶  saying was hidden from them, and they did not grasp ¹⁷  what Jesus meant. ¹⁸ 

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ¹⁹  of no crime deserving death. ²⁰  I will therefore flog ²¹  him and release him.”

[4:2]  ¹ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ³ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁴ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

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

[5:5]  ⁶ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ⁷ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ⁸ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ⁹ tn Or “let down.”

[9:36]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ¹² sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ¹³ tn Grk “in those days.”

[18:34]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ¹⁵ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ¹⁶ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ¹⁷ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ¹⁸ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[23:22]  ¹⁹ tn Grk “no cause of death I found in him.”

[23:22]  ²⁰ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ²¹ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.