Lukas 4:5

4:5 Then ¹  the devil ²  led him up ³  to a high place ⁴  and showed him in a flash all the kingdoms of the world.

Lukas 5:13

5:13 So ⁵  he stretched out his hand and touched ⁶  him, saying, “I am willing. Be clean!” And immediately the leprosy left him.

Lukas 9:20

9:20 Then ⁷  he said to them, “But who do you say that I am?” Peter ⁸  answered, ⁹  “The Christ ¹⁰  of God.”

Lukas 9:35

9:35 Then ¹¹  a voice came from the cloud, saying, “This is my Son, my Chosen One. ¹²  Listen to him!” ¹³ 

Lukas 9:38

9:38 Then ¹⁴  a man from the crowd cried out, ¹⁵  “Teacher, I beg you to look at ¹⁶  my son – he is my only child!

Lukas 10:4

10:4 Do not carry ¹⁷  a money bag, ¹⁸  a traveler’s bag, ¹⁹  or sandals, and greet no one on the road. ²⁰ 

Lukas 14:16

14:16 But Jesus ²¹  said to him, “A man once gave a great banquet ²²  and invited ²³  many guests. ²⁴ 

Lukas 14:19

14:19 Another ²⁵  said, ‘I have bought five yoke of oxen, ²⁶  and I am going out ²⁷  to examine them. Please excuse me.’

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ²⁸  Jesus ²⁹  told them a parable to show them they should always ³⁰  pray and not lose heart. ³¹ 

Lukas 18:18

The Wealthy Ruler

18:18 Now ³²  a certain ruler ³³  asked him, “Good teacher, what must I do to inherit eternal life?” ³⁴ 

Lukas 21:3

21:3 He ³⁵  said, “I tell you the truth, ³⁶  this poor widow has put in more than all of them. ³⁷ 

Lukas 22:70

22:70 So ³⁸  they all said, “Are you the Son of God, ³⁹  then?” He answered ⁴⁰  them, “You say ⁴¹  that I am.”

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁴²  wrong.”

[4:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ² tn Grk “he.”

[4:5]  ³ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ⁴ tn “A high place” is not in the Greek text but has been supplied for clarity.

[5:13]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ⁶ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[9:20]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ⁸ tn Here δέ (de) has not been translated.

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

[9:20]  ¹⁰ 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.

[9:35]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ¹² tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.

[9:35]  sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.

[9:35]  ¹³ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:38]  ¹⁴ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:38]  ¹⁵ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ¹⁶ tn This verb means “to have regard for”; see Luke 1:48.

[10:4]  ¹⁷ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ¹⁸ tn Traditionally, “a purse.”

[10:4]  ¹⁹ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ²⁰ tn Or “no one along the way.”

[14:16]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ²² tn Or “dinner.”

[14:16]  ²³ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ²⁴ tn The word “guests” is not in the Greek text but is implied.

[14:19]  ²⁵ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ²⁶ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ²⁷ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[18:1]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ³⁰ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ³¹ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:18]  ³² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[18:18]  ³³ sn Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22, where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.

[18:18]  ³⁴ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (18:17). See the similar question about inheriting eternal life in Luke 10:25.

[21:3]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ³⁶ tn Grk “Truly, I say to you.”

[21:3]  ³⁷ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[22:70]  ³⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ³⁹ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ⁴⁰ tn Grk “He said to them.”

[22:70]  ⁴¹ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[23:41]  ⁴² sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.