Lukas 1:10

1:10 Now ¹  the whole crowd ²  of people were praying outside at the hour of the incense offering. ³ 

Lukas 3:12

3:12 Tax collectors ⁴  also came to be baptized, and they said to him, “Teacher, what should we do?”

Lukas 3:21

The Baptism of Jesus

3:21 Now when ⁵  all the people were baptized, Jesus also was baptized. And while he was praying, ⁶  the heavens ⁷  opened,

Lukas 6:12

Choosing the Twelve Apostles

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

Lukas 6:18

6:18 and those who suffered from ¹³  unclean ¹⁴  spirits were cured.

Lukas 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ¹⁵  asked Jesus ¹⁶  to have dinner with him, so ¹⁷  he went into the Pharisee’s house and took his place at the table. ¹⁸ 

Lukas 9:29

9:29 As ¹⁹  he was praying, ²⁰  the appearance of his face was transformed, ²¹  and his clothes became very bright, a brilliant white. ²² 

Lukas 11:2

11:2 So he said to them, “When you pray, ²³  say:

Father, ²⁴  may your name be honored; ²⁵ 

may your kingdom come. ²⁶ 

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ²⁷  Jesus ²⁸  told them a parable to show them they should always ²⁹  pray and not lose heart. ³⁰ 

Lukas 22:31

22:31 “Simon, ³¹  Simon, pay attention! ³²  Satan has demanded to have you all, ³³  to sift you like wheat, ³⁴ 

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 22:45-46

22:45 When ³⁵  he got up from prayer, he came to the disciples and found them sleeping, exhausted ³⁶  from grief. 22:46 So ³⁷  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ³⁸ 

Lukas 23:23

23:23 But they were insistent, ³⁹  demanding with loud shouts that he be crucified. And their shouts prevailed.

[1:10]  ¹ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ² tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ³ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[3:12]  ⁴ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[3:21]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[6:12]  ⁸ 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]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ¹⁰ 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]  ¹¹ sn This is the only time all night prayer is mentioned in the NT.

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

[6:18]  ¹³ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ¹⁴ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[7:36]  ¹⁵ sn See the note on Pharisees in 5:17.

[7:36]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ¹⁸ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[9:29]  ¹⁹ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ²⁰ tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ²¹ 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]  ²² 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).

[11:2]  ²³ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ²⁴ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ²⁵ tn Grk “hallowed be your name.”

[11:2]  ²⁶ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[18:1]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ²⁹ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ³⁰ 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).

[22:31]  ³¹ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ³² tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ³³ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ³⁴ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[22:45]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ³⁶ 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]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ³⁸ 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).

[23:23]  ³⁹ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.