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 9:18-22

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  9:19 They ¹⁷  answered, ¹⁸  “John the Baptist; others say Elijah; ¹⁹  and still others that one of the prophets of long ago has risen.” ²⁰  9:20 Then ²¹  he said to them, “But who do you say that I am?” Peter ²²  answered, ²³  “The Christ ²⁴  of God.” 9:21 But he forcefully commanded ²⁵  them not to tell this to anyone, ²⁶  9:22 saying, “The Son of Man must suffer ²⁷  many things and be rejected by the elders, ²⁸  chief priests, and experts in the law, ²⁹  and be killed, and on the third day be raised.” ³⁰ 

Lukas 9:29

9:29 As ³¹  he was praying, ³²  the appearance of his face was transformed, ³³  and his clothes became very bright, a brilliant white. ³⁴ 

Lukas 10:17-21

10:17 Then ³⁵  the seventy-two ³⁶  returned with joy, saying, “Lord, even the demons submit to ³⁷  us in your name!” ³⁸  10:18 So ³⁹  he said to them, “I saw ⁴⁰  Satan fall ⁴¹  like lightning ⁴²  from heaven. 10:19 Look, I have given you authority to tread ⁴³  on snakes and scorpions ⁴⁴  and on the full force of the enemy, ⁴⁵  and nothing will ⁴⁶  hurt you. 10:20 Nevertheless, do not rejoice that ⁴⁷  the spirits submit to you, but rejoice ⁴⁸  that your names stand written ⁴⁹  in heaven.”

10:21 On that same occasion ⁵⁰  Jesus ⁵¹  rejoiced ⁵²  in the Holy Spirit and said, “I praise ⁵³  you, Father, Lord ⁵⁴  of heaven and earth, because ⁵⁵  you have hidden these things from the wise ⁵⁶  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ⁵⁷ 

Lukas 11:1

Instructions on Prayer

11:1 Now ⁵⁸  Jesus ⁵⁹  was praying in a certain place. When ⁶⁰  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ⁶¹  taught ⁶²  his disciples.”

Lukas 22:39-46

On the Mount of Olives

22:39 Then ⁶³  Jesus ⁶⁴  went out and made his way, ⁶⁵  as he customarily did, to the Mount of Olives, ⁶⁶  and the disciples followed him. 22:40 When he came to the place, ⁶⁷  he said to them, “Pray that you will not fall into temptation.” ⁶⁸  22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take ⁶⁹  this cup ⁷⁰  away from me. Yet not my will but yours ⁷¹  be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish ⁷²  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ⁷³  22:45 When ⁷⁴  he got up from prayer, he came to the disciples and found them sleeping, exhausted ⁷⁵  from grief. 22:46 So ⁷⁶  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ⁷⁷ 

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ⁷⁸  Then ⁷⁹  they threw dice ⁸⁰  to divide his clothes. ⁸¹ 

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ⁸²  And after he said this he breathed his last.

[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.

[9:19]  ¹⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ¹⁸ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ¹⁹ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ²⁰ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[9:20]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ²² tn Here δέ (de) has not been translated.

[9:20]  ²³ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:20]  sn See the note on Christ in 2:11.

[9:21]  ²⁵ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ²⁶ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[9:22]  ²⁷ sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.

[9:22]  ²⁸ sn Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23 almost all will join in.

[9:22]  ²⁹ tn Or “and scribes.” See the note on the phrase “experts in the law” in 5:21.

[9:22]  ³⁰ sn The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47.

[9:29]  ³¹ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ³² tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ³³ tn Or “the appearance of his face became different.”

[9:29]  sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[9:29]  ³⁴ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

[10:17]  ³⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:17]  ³⁶ tc See the tc note on the number “seventy-two” in Luke 10:1.

[10:17]  ³⁷ tn Or “the demons obey”; see L&N 36.18.

[10:17]  ³⁸ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

[10:18]  ³⁹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ⁴⁰ tn This is an imperfect tense verb.

[10:18]  ⁴¹ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ⁴² tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:19]  ⁴³ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ⁴⁴ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ⁴⁵ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ⁴⁶ tn This is an emphatic double negative in the Greek text.

[10:20]  ⁴⁷ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ⁴⁸ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ⁴⁹ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[10:21]  ⁵⁰ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ⁵² sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ⁵³ tn Or “thank.”

[10:21]  ⁵⁴ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ⁵⁵ tn Or “that.”

[10:21]  ⁵⁶ sn See 1 Cor 1:26-31.

[10:21]  ⁵⁷ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[11:1]  ⁵⁸ 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]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ⁶⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ⁶¹ sn John refers to John the Baptist.

[11:1]  ⁶² 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.

[22:39]  ⁶³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ⁶⁵ tn Grk “went.”

[22:39]  ⁶⁶ sn See the note on the Mount of Olives in Luke 19:29.

[22:40]  ⁶⁷ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ⁶⁸ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[22:42]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:44]  ⁷² tn Grk “And being in anguish.”

[22:44]  ⁷³ 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]  ⁷⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ⁷⁵ 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).

[22:46]  ⁷⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁷⁷ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[23:34]  ⁷⁸ 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]  ⁷⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ⁸⁰ 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]  ⁸¹ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[23:46]  ⁸² sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.