Lukas 4:8

4:8 Jesus ¹  answered him, ²  “It is written, ‘You are to worship ³  the Lord ⁴  your God and serve only him.’” ⁵ 

Lukas 7:3

7:3 When the centurion ⁶  heard ⁷  about Jesus, he sent some Jewish elders ⁸  to him, asking him to come ⁹  and heal his slave.

Lukas 7:7

7:7 That is why ¹⁰  I did not presume ¹¹  to come to you. Instead, say the word, and my servant must be healed. ¹² 

Lukas 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ¹³ 

As Jesus was on his way, the crowds pressed ¹⁴  around him.

Lukas 9:18

Peter’s Confession

9:18 Once ¹⁵  when Jesus ¹⁶  was praying ¹⁷  by himself, and his disciples were nearby, he asked them, ¹⁸  “Who do the crowds say that I am?” ¹⁹ 

Lukas 9:41

9:41 Jesus answered, ²⁰  “You ²¹  unbelieving ²²  and perverse generation! How much longer ²³  must I be with you and endure ²⁴  you? ²⁵  Bring your son here.”

Lukas 10:11

10:11 ‘Even the dust of your town ²⁶  that clings to our feet we wipe off ²⁷  against you. ²⁸  Nevertheless know this: The kingdom of God has come.’ ²⁹ 

Lukas 10:39

10:39 She ³⁰  had a sister named Mary, who sat ³¹  at the Lord’s feet ³²  and listened to what he said.

Lukas 12:54

Reading the Signs

12:54 Jesus ³³  also said to the crowds, “When you see a cloud rising in the west, ³⁴  you say at once, ‘A rainstorm ³⁵  is coming,’ and it does.

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ³⁶  Jesus ³⁷  told this parable: “A man had a fig tree ³⁸  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 15:9

15:9 Then ³⁹  when she has found it, she calls together her ⁴⁰  friends and neighbors, saying, ‘Rejoice ⁴¹  with me, for I have found the coin ⁴²  that I had lost.’

Lukas 17:8

17:8 Won’t ⁴³  the master ⁴⁴  instead say to him, ‘Get my dinner ready, and make yourself ready ⁴⁵  to serve me while ⁴⁶  I eat and drink. Then ⁴⁷  you may eat and drink’?

Lukas 17:31

17:31 On that day, anyone who is on the roof, ⁴⁸  with his goods in the house, must not come down ⁴⁹  to take them away, and likewise the person in the field must not turn back.

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ⁵⁰  and said to him, “Zacchaeus, come down quickly, ⁵¹  because I must ⁵²  stay at your house today.” ⁵³ 

Lukas 23:48

23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ⁵⁴ 

Lukas 23:55

23:55 The ⁵⁵  women who had accompanied Jesus ⁵⁶  from Galilee followed, and they saw the tomb and how his body was laid in it.

[4:8]  ¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ² tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ³ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ⁴ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ⁵ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[7:3]  ⁶ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ⁷ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ⁸ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ⁹ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:7]  ¹⁰ tn Or “roof; therefore.”

[7:7]  ¹¹ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ¹² tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[8:42]  ¹³ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ¹⁴ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[9:18]  ¹⁵ 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]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ¹⁷ 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]  ¹⁸ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ¹⁹ 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.

[9:41]  ²⁰ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ²¹ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ²² tn Or “faithless.”

[9:41]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:41]  ²³ tn Grk “how long.”

[9:41]  ²⁴ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ²⁵ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[10:11]  ²⁶ tn Or “city.”

[10:11]  ²⁷ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ²⁸ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ²⁹ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:39]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ³¹ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ³² sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[12:54]  ³³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ³⁴ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ³⁵ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[13:6]  ³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ³⁷ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ³⁸ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[15:9]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ⁴⁰ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ⁴¹ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ⁴² tn Grk “drachma.”

[17:8]  ⁴³ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ⁴⁴ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ⁴⁵ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ⁴⁶ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ⁴⁷ tn Grk “after these things.”

[17:31]  ⁴⁸ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ⁴⁹ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[19:5]  ⁵⁰ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ⁵¹ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ⁵² sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ⁵³ sn On today here and in v. 9, see the note on today in 2:11.

[23:48]  ⁵⁴ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[23:55]  ⁵⁵ tn Here δέ (de) has not been translated.

[23:55]  ⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.