Lukas 1:22

1:22 When ¹  he came out, he was not able to speak to them. They ²  realized that he had seen a vision ³  in the holy place, ⁴  because ⁵  he was making signs to them and remained unable to speak. ⁶ 

Lukas 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ⁷  me to proclaim good news ⁸  to the poor. ⁹ 

He has sent me ¹⁰  to proclaim release ¹¹  to the captives

and the regaining of sight ¹²  to the blind,

to set free ¹³  those who are oppressed, ¹⁴ 

Lukas 7:9

7:9 When Jesus heard this, he was amazed ¹⁵  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ¹⁶ 

Lukas 8:10

8:10 He ¹⁷  said, “You have been given ¹⁸  the opportunity to know ¹⁹  the secrets ²⁰  of the kingdom of God, ²¹  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ²² 

Lukas 8:28

8:28 When he saw ²³  Jesus, he cried out, fell ²⁴  down before him, and shouted with a loud voice, “Leave me alone, ²⁵  Jesus, Son of the Most High ²⁶  God! I beg you, do not torment ²⁷  me!”

Lukas 8:35

8:35 So ²⁸  the people went out to see what had happened, and they came to Jesus. They ²⁹  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Lukas 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ³⁰  goes out of a person, ³¹  it passes through waterless places ³²  looking for rest but ³³  not finding any. Then ³⁴  it says, ‘I will return to the home I left.’ ³⁵ 

Lukas 12:53

12:53 They will be divided, ³⁶  father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Lukas 13:7

13:7 So ³⁷  he said to the worker who tended the vineyard, ‘For ³⁸  three years ³⁹  now, I have come looking for fruit on this fig tree, and each time I inspect it ⁴⁰  I find none. Cut ⁴¹  it down! Why ⁴²  should it continue to deplete ⁴³  the soil?’

Lukas 18:14

18:14 I tell you that this man went down to his home justified ⁴⁴  rather than the Pharisee. ⁴⁵  For everyone who exalts ⁴⁶  himself will be humbled, but he who humbles himself will be exalted.”

Lukas 20:21

20:21 Thus ⁴⁷  they asked him, “Teacher, we know that you speak and teach correctly, ⁴⁸  and show no partiality, but teach the way of God in accordance with the truth. ⁴⁹ 

Lukas 23:2

23:2 They ⁵⁰  began to accuse ⁵¹  him, saying, “We found this man subverting ⁵²  our nation, forbidding ⁵³  us to pay the tribute tax ⁵⁴  to Caesar ⁵⁵  and claiming that he himself is Christ, ⁵⁶  a king.”

Lukas 23:35

23:35 The people also stood there watching, but the rulers ridiculed ⁵⁷  him, saying, “He saved others. Let him save ⁵⁸  himself if ⁵⁹  he is the Christ ⁶⁰  of God, his chosen one!”

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ⁶¹  He bent down ⁶²  and saw only the strips of linen cloth; ⁶³  then he went home, ⁶⁴  wondering ⁶⁵  what had happened. ⁶⁶ 

Lukas 24:19

24:19 He ⁶⁷  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ⁶⁸  who, with his powerful deeds and words, proved to be a prophet ⁶⁹  before God and all the people;

[1:22]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ² tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ³ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁴ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁵ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁶ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[4:18]  ⁷ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁸ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁹ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ¹⁰ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ¹¹ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ¹² sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ¹³ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ¹⁴ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[7:9]  ¹⁵ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ¹⁶ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[8:10]  ¹⁷ tn Here δέ (de) has not been translated.

[8:10]  ¹⁸ tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ¹⁹ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ²⁰ tn Grk “the mysteries.”

[8:10]  sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

[8:10]  ²¹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:10]  ²² sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:28]  ²³ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ²⁴ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ²⁵ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ²⁶ sn On the title Most High see Luke 1:35.

[8:28]  ²⁷ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:35]  ²⁸ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ²⁹ tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:24]  ³⁰ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ³¹ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ³² sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ³⁴ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ³⁵ tn Grk “I will return to my house from which I came.”

[12:53]  ³⁶ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

[13:7]  ³⁷ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ³⁸ tn Grk “Behold, for.”

[13:7]  ³⁹ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ⁴⁰ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ⁴¹ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ⁴² tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ⁴³ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[18:14]  ⁴⁴ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ⁴⁵ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ⁴⁶ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[20:21]  ⁴⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ⁴⁸ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ⁴⁹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[23:2]  ⁵⁰ tn Here δέ (de) has not been translated.

[23:2]  ⁵¹ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁵² tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ⁵³ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ⁵⁴ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ⁵⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁵⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.

[23:35]  ⁵⁷ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ⁵⁸ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁵⁹ tn This is a first class condition in the Greek text.

[23:35]  ⁶⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.

[24:12]  ⁶¹ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ⁶² sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ⁶³ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ⁶⁴ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ⁶⁵ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ⁶⁶ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[24:19]  ⁶⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ⁶⁸ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ⁶⁹ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.