Lukas 20:43

20:43 until I make your enemies a footstool for your feet.”’ ¹ 

Lukas 4:11

4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ² 

Lukas 11:2

11:2 So he said to them, “When you pray, ³  say:

Father, ⁴  may your name be honored; ⁵ 

may your kingdom come. ⁶ 

Lukas 23:42

23:42 Then ⁷  he said, “Jesus, remember me ⁸  when you come in ⁹  your kingdom.”

Lukas 4:6

4:6 And he ¹⁰  said to him, “To you ¹¹  I will grant this whole realm ¹²  – and the glory that goes along with it, ¹³  for it has been relinquished ¹⁴  to me, and I can give it to anyone I wish.

Lukas 20:2

20:2 and said to him, ¹⁵  “Tell us: By what authority ¹⁶  are you doing these things? ¹⁷  Or who it is who gave you this authority?”

Lukas 10:21

10:21 On that same occasion ¹⁸  Jesus ¹⁹  rejoiced ²⁰  in the Holy Spirit and said, “I praise ²¹  you, Father, Lord ²²  of heaven and earth, because ²³  you have hidden these things from the wise ²⁴  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ²⁵ 

Lukas 2:32

2:32 a light, ²⁶ 

for revelation to the Gentiles,

and for glory ²⁷  to your people Israel.”

Lukas 7:7

7:7 That is why ²⁸  I did not presume ²⁹  to come to you. Instead, say the word, and my servant must be healed. ³⁰ 

Lukas 22:42

22:42 “Father, if you are willing, take ³¹  this cup ³²  away from me. Yet not my will but yours ³³  be done.”

Lukas 18:11-12

18:11 The Pharisee stood and prayed about himself like this: ³⁴  ‘God, I thank ³⁵  you that I am not like other people: ³⁶  extortionists, ³⁷  unrighteous people, ³⁸  adulterers – or even like this tax collector. ³⁹  18:12 I fast twice ⁴⁰  a week; I give a tenth ⁴¹  of everything I get.’

Lukas 20:39

20:39 Then ⁴²  some of the experts in the law ⁴³  answered, “Teacher, you have spoken well!” ⁴⁴ 

Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁴⁵  And a voice came from heaven, “You are my one dear Son; ⁴⁶  in you I take great delight.” ⁴⁷ 

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ⁴⁸  lord,

“Sit at my right hand,

Lukas 22:41

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

Lukas 7:20

7:20 When ⁴⁹  the men came to Jesus, ⁵⁰  they said, “John the Baptist has sent us to you to ask, ⁵¹  ‘Are you the one who is to come, or should we look for another?’” ⁵² 

Lukas 8:28

8:28 When he saw ⁵³  Jesus, he cried out, fell ⁵⁴  down before him, and shouted with a loud voice, “Leave me alone, ⁵⁵  Jesus, Son of the Most High ⁵⁶  God! I beg you, do not torment ⁵⁷  me!”

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ⁵⁸  And after he said this he breathed his last.

Lukas 4:23

4:23 Jesus ⁵⁹  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ⁶⁰  and say, ‘What we have heard that you did in Capernaum, ⁶¹  do here in your hometown too.’”

[20:43]  ¹ sn A quotation from Ps 110:1.

[4:11]  ² sn A quotation from Ps 91:12.

[11:2]  ³ 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]  ⁴ 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]  ⁵ tn Grk “hallowed be your name.”

[11:2]  ⁶ 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.

[23:42]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ⁸ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ⁹ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[4:6]  ¹⁰ tn Grk “And the devil.”

[4:6]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[20:2]  ¹⁵ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ¹⁶ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ¹⁷ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[10:21]  ¹⁸ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ²⁰ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ²¹ tn Or “thank.”

[10:21]  ²² sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ²³ tn Or “that.”

[10:21]  ²⁴ sn See 1 Cor 1:26-31.

[10:21]  ²⁵ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[2:32]  ²⁶ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ²⁷ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[7:7]  ²⁸ tn Or “roof; therefore.”

[7:7]  ²⁹ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ³⁰ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[22:42]  ³¹ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ³² sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ³³ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[18:11]  ³⁴ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ³⁵ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ³⁶ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ³⁷ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ³⁸ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ³⁹ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:12]  ⁴⁰ sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ⁴¹ tn Or “I tithe.”

[20:39]  ⁴² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:39]  ⁴³ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:39]  ⁴⁴ sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.

[3:22]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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).

[20:42]  ⁴⁸ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[7:20]  ⁴⁹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ⁵⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ⁵¹ 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]  ⁵² tn This question is repeated word for word from v. 19.

[8:28]  ⁵³ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ sn On the title Most High see Luke 1:35.

[8:28]  ⁵⁷ 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.

[23:46]  ⁵⁸ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[4:23]  ⁵⁹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ⁶⁰ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ⁶¹ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[4:23]  map For location see Map1 D2; Map2 C3; Map3 B2.