Lukas 18:4

18:4 For ¹  a while he refused, but later on ²  he said to himself, ‘Though I neither fear God nor have regard for people, ³ 

Lukas 11:8

11:8 I tell you, even though the man inside ⁴  will not get up and give him anything because he is his friend, yet because of the first man’s ⁵  sheer persistence ⁶  he will get up and give him whatever he needs.

Lukas 6:4

6:4 how he entered the house of God, took ⁷  and ate the sacred bread, ⁸  which is not lawful ⁹  for any to eat but the priests alone, and ¹⁰  gave it to his companions?” ¹¹ 

Lukas 8:43

8:43 Now ¹²  a woman was there who had been suffering from a hemorrhage ¹³  for twelve years ¹⁴  but could not be healed by anyone.

Lukas 12:15

12:15 Then ¹⁵  he said to them, “Watch out and guard yourself from ¹⁶  all types of greed, ¹⁷  because one’s life does not consist in the abundance of his possessions.”

Lukas 15:16

15:16 He ¹⁸  was longing to eat ¹⁹  the carob pods ²⁰  the pigs were eating, but ²¹  no one gave him anything.

Lukas 1:36

1:36 “And look, ²²  your relative ²³  Elizabeth has also become pregnant with ²⁴  a son in her old age – although she was called barren, she is now in her sixth month! ²⁵ 

Lukas 11:13

11:13 If you then, although you are ²⁶  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ²⁷  to those who ask him!”

Lukas 17:22

The Coming of the Son of Man

17:22 Then ²⁸  he said to the disciples, “The days are coming when you will desire to see one of the days ²⁹  of the Son of Man, and you will not see it.

Lukas 8:29

8:29 For Jesus ³⁰  had started commanding ³¹  the evil ³²  spirit to come out of the man. (For it had seized him many times, so ³³  he would be bound with chains and shackles ³⁴  and kept under guard. But ³⁵  he would break the restraints and be driven by the demon into deserted ³⁶  places.) ³⁷ 

Lukas 24:12

24:12 But Peter got up and ran to the tomb. ³⁸  He bent down ³⁹  and saw only the strips of linen cloth; ⁴⁰  then he went home, ⁴¹  wondering ⁴²  what had happened. ⁴³ 

[18:4]  ¹ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ² tn Grk “after these things.”

[18:4]  ³ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[11:8]  ⁴ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ⁵ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ⁶ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

[6:4]  ⁷ tn Grk “and took.”

[6:4]  ⁸ tn Grk “the bread of presentation.”

[6:4]  sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).

[6:4]  ⁹ sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.

[6:4]  ¹⁰ tc Most mss (א A D Θ Ë¹³ 33 Ï) read “also” here, but this looks like it is a reading made to agree with Mark 2:26. A better combination of witnesses (B L W Ψ Ë¹ lat sa) lacks the word “also.”

[6:4]  ¹¹ tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.

[6:4]  sn See 1 Sam 21:1-6.

[8:43]  ¹² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[8:43]  ¹³ tn Grk “a flow of blood.”

[8:43]  ¹⁴ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[12:15]  ¹⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ¹⁶ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ¹⁷ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[15:16]  ¹⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ¹⁹ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ²⁰ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[1:36]  ²² tn Grk “behold.”

[1:36]  ²³ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ²⁴ tn Or “has conceived.”

[1:36]  ²⁵ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[11:13]  ²⁶ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ²⁷ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[17:22]  ²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ²⁹ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[8:29]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ³¹ tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ³² tn Grk “unclean.”

[8:29]  ³³ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ³⁴ tn Or “fetters”; these were chains for the feet.

[8:29]  ³⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ³⁶ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ³⁷ sn This is a parenthetical, explanatory comment by the author.

[24:12]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ⁴³ 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.