Lukas 2:48

2:48 When ¹  his parents ²  saw him, they were overwhelmed. His ³  mother said to him, “Child, ⁴  why have you treated ⁵  us like this? Look, your father and I have been looking for you anxiously.” ⁶ 

Lukas 3:17

3:17 His winnowing fork ⁷  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁸  but the chaff he will burn up with inextinguishable fire.” ⁹ 

Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ¹⁰  And a voice came from heaven, “You are my one dear Son; ¹¹  in you I take great delight.” ¹² 

Lukas 4:6

4:6 And he ¹³  said to him, “To you ¹⁴  I will grant this whole realm ¹⁵  – and the glory that goes along with it, ¹⁶  for it has been relinquished ¹⁷  to me, and I can give it to anyone I wish.

Lukas 6:4

6:4 how he entered the house of God, took ¹⁸  and ate the sacred bread, ¹⁹  which is not lawful ²⁰  for any to eat but the priests alone, and ²¹  gave it to his companions?” ²² 

Lukas 7:16

7:16 Fear ²³  seized them all, and they began to glorify ²⁴  God, saying, “A great prophet ²⁵  has appeared ²⁶  among us!” and “God has come to help ²⁷  his people!”

Lukas 7:20

7:20 When ²⁸  the men came to Jesus, ²⁹  they said, “John the Baptist has sent us to you to ask, ³⁰  ‘Are you the one who is to come, or should we look for another?’” ³¹ 

Lukas 8:16

Showing the Light

8:16 “No one lights ³²  a lamp ³³  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. ³⁴ 

Lukas 8:24

8:24 They ³⁵  came ³⁶  and woke him, saying, “Master, Master, ³⁷  we are about to die!” So ³⁸  he got up and rebuked ³⁹  the wind and the raging waves; ⁴⁰  they died down, and it was calm.

Lukas 8:28

8:28 When he saw ⁴¹  Jesus, he cried out, fell ⁴²  down before him, and shouted with a loud voice, “Leave me alone, ⁴³  Jesus, Son of the Most High ⁴⁴  God! I beg you, do not torment ⁴⁵  me!”

Lukas 8:45

8:45 Then ⁴⁶  Jesus asked, ⁴⁷  “Who was it who touched me?” When they all denied it, Peter ⁴⁸  said, “Master, the crowds are surrounding you and pressing ⁴⁹  against you!”

Lukas 10:19

10:19 Look, I have given you authority to tread ⁵⁰  on snakes and scorpions ⁵¹  and on the full force of the enemy, ⁵²  and nothing will ⁵³  hurt you.

Lukas 11:8

11:8 I tell you, even though the man inside ⁵⁴  will not get up and give him anything because he is his friend, yet because of the first man’s ⁵⁵  sheer persistence ⁵⁶  he will get up and give him whatever he needs.

Lukas 12:53

12:53 They will be divided, ⁵⁷  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 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ⁵⁸  who repents than over ninety-nine righteous people ⁵⁹  who have no need to repent. ⁶⁰ 

Lukas 18:14

18:14 I tell you that this man went down to his home justified ⁶¹  rather than the Pharisee. ⁶²  For everyone who exalts ⁶³  himself will be humbled, but he who humbles himself will be exalted.”

Lukas 20:14

20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’

Lukas 22:19

22:19 Then ⁶⁴  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ⁶⁵  which is given for you. ⁶⁶  Do this in remembrance of me.”

Lukas 22:52

22:52 Then ⁶⁷  Jesus said to the chief priests, the officers of the temple guard, ⁶⁸  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ⁶⁹ 

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ⁷⁰  of no crime deserving death. ⁷¹  I will therefore flog ⁷²  him and release him.”

Lukas 24:49

24:49 And look, I am sending you ⁷³  what my Father promised. ⁷⁴  But stay in the city ⁷⁵  until you have been clothed with power ⁷⁶  from on high.”

[2:48]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ² tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ³ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁴ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ⁵ tn Or “Child, why did you do this to us?”

[2:48]  ⁶ tn Or “your father and I have been terribly worried looking for you.”

[3:17]  ⁷ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁸ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁹ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[3:22]  ¹⁰ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ¹¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ¹² tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:22]  tn Or “with you I am well pleased.”

[3:22]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[4:6]  ¹³ tn Grk “And the devil.”

[4:6]  ¹⁴ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ¹⁵ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ¹⁶ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ¹⁷ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[6:4]  ¹⁸ tn Grk “and took.”

[6:4]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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.

[7:16]  ²³ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ²⁴ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ²⁵ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ²⁶ tn Grk “arisen.”

[7:16]  ²⁷ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:20]  ²⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ³⁰ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ³¹ tn This question is repeated word for word from v. 19.

[8:16]  ³² tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ³³ sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

[8:16]  ³⁴ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[8:24]  ³⁵ tn Here δέ (de) has not been translated.

[8:24]  ³⁶ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ³⁷ tn The double vocative shows great emotion.

[8:24]  ³⁸ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ³⁹ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ⁴⁰ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

[8:28]  ⁴¹ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁴² 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]  ⁴³ 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]  ⁴⁴ sn On the title Most High see Luke 1:35.

[8:28]  ⁴⁵ 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.

[8:45]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ⁴⁷ tn Grk “said.”

[8:45]  ⁴⁸ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ⁴⁹ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[10:19]  ⁵⁰ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ⁵¹ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ⁵² tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  sn The enemy is a reference to Satan (mentioned in v. 18).

[10:19]  ⁵³ tn This is an emphatic double negative in the Greek text.

[11:8]  ⁵⁴ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ⁵⁵ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ⁵⁶ 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.

[12:53]  ⁵⁷ 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.

[15:7]  ⁵⁸ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ⁵⁹ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ⁶⁰ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[18:14]  ⁶¹ 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]  ⁶² tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ⁶³ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[22:19]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ⁶⁵ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ⁶⁶ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

[22:52]  ⁶⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ⁶⁸ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ⁶⁹ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[23:22]  ⁷⁰ tn Grk “no cause of death I found in him.”

[23:22]  ⁷¹ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ⁷² tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[24:49]  ⁷³ tn Grk “sending on you.”

[24:49]  ⁷⁴ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ⁷⁵ sn The city refers to Jerusalem.

[24:49]  ⁷⁶ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).