Lukas 2:21

2:21 At ¹  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ²  before he was conceived in the womb.

Lukas 2:27

2:27 So ³  Simeon, ⁴  directed by the Spirit, ⁵  came into the temple courts, ⁶  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁷ 

Lukas 2:43

2:43 But ⁸  when the feast was over, ⁹  as they were returning home, ¹⁰  the boy Jesus stayed behind in Jerusalem. His ¹¹  parents ¹²  did not know it,

Lukas 4:34-35

4:34 “Ha! Leave us alone, ¹³  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹⁴  of God.” 4:35 But ¹⁵  Jesus rebuked him: ¹⁶  “Silence! Come out of him!” ¹⁷  Then, after the demon threw the man ¹⁸  down in their midst, he came out of him without hurting him. ¹⁹ 

Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ²⁰  for I am a sinful man!” ²¹ 

Lukas 6:3

6:3 Jesus ²²  answered them, ²³  “Haven’t you read what David did when he and his companions were hungry –

Lukas 9:41

9:41 Jesus answered, ²⁴  “You ²⁵  unbelieving ²⁶  and perverse generation! How much longer ²⁷  must I be with you and endure ²⁸  you? ²⁹  Bring your son here.”

Lukas 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ³⁰  have nests, but the Son of Man has no place to lay his head.” ³¹ 

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ³²  and said to him, “Zacchaeus, come down quickly, ³³  because I must ³⁴  stay at your house today.” ³⁵ 

Lukas 23:25

23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ³⁶  to their will. ³⁷ 

[2:21]  ¹ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ² sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[2:27]  ³ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ⁴ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ⁵ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁶ tn Grk “the temple.”

[2:27]  sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

[2:27]  ⁷ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[2:43]  ⁸ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

[2:43]  ⁹ tn Grk “when the days ended.”

[2:43]  ¹⁰ tn The word “home” is not in the Greek text, but has been supplied for clarity.

[2:43]  ¹¹ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:43]  ¹² tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

[4:34]  ¹³ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin 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 Old Testament 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, 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). Option (1) implies hostility, while option (2) merely implies disengagement. 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….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ¹⁴ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[4:35]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ¹⁶ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ¹⁷ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ¹⁸ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ¹⁹ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[5:8]  ²⁰ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ²¹ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[6:3]  ²² tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ²³ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[9:41]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Grk “how long.”

[9:41]  ²⁸ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ²⁹ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[9:58]  ³⁰ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ³¹ sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[19:5]  ³² 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]  ³³ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ³⁴ 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]  ³⁵ sn On today here and in v. 9, see the note on today in 2:11.

[23:25]  ³⁶ tn Or “delivered up.”

[23:25]  ³⁷ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.