Lukas 4:2

4:2 where for forty days he endured temptations ¹  from the devil. He ²  ate nothing ³  during those days, and when they were completed, ⁴  he was famished.

Lukas 6:10

6:10 After ⁵  looking around ⁶  at them all, he said to the man, ⁷  “Stretch out your hand.” The man ⁸  did so, and his hand was restored. ⁹ 

Lukas 6:20

6:20 Then ¹⁰  he looked up ¹¹  at his disciples and said:

“Blessed ¹²  are you who are poor, ¹³  for the kingdom of God belongs ¹⁴  to you.

Lukas 7:3

7:3 When the centurion ¹⁵  heard ¹⁶  about Jesus, he sent some Jewish elders ¹⁷  to him, asking him to come ¹⁸  and heal his slave.

Lukas 7:34

7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, ¹⁹  a glutton and a drunk, a friend of tax collectors and sinners!’ ²⁰ 

Lukas 8:39

8:39 “Return to your home, ²¹  and declare ²²  what God has done for you.” ²³  So ²⁴  he went away, proclaiming throughout the whole town ²⁵  what Jesus ²⁶  had done for him.

Lukas 9:23

A Call to Discipleship

9:23 Then ²⁷  he said to them all, ²⁸  “If anyone wants to become my follower, ²⁹  he must deny ³⁰  himself, take up his cross daily, ³¹  and follow me.

Lukas 10:25

The Parable of the Good Samaritan

10:25 Now ³²  an expert in religious law ³³  stood up to test Jesus, ³⁴  saying, “Teacher, what must I do to inherit eternal life?” ³⁵ 

Lukas 14:7

On Seeking Seats of Honor

14:7 Then ³⁶  when Jesus ³⁷  noticed how the guests ³⁸  chose the places of honor, ³⁹  he told them a parable. He said to them,

Lukas 16:19

The Rich Man and Lazarus

16:19 “There was a rich man who dressed in purple ⁴⁰  and fine linen and who feasted sumptuously ⁴¹  every day.

Lukas 17:24

17:24 For just like the lightning flashes ⁴²  and lights up the sky from one side to the other, so will the Son of Man be in his day. ⁴³ 

Lukas 20:47

20:47 They ⁴⁴  devour ⁴⁵  widows’ property, ⁴⁶  and as a show make long prayers. They will receive a more severe punishment.”

[4:2]  ¹ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ³ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁴ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[6:10]  ⁵ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁶ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ⁷ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ⁸ tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ⁹ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[6:20]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹¹ tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ¹² sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ¹³ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ¹⁴ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[7:3]  ¹⁵ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ¹⁶ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹⁷ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹⁸ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:34]  ¹⁹ tn Grk “Behold a man.”

[7:34]  ²⁰ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[8:39]  ²¹ tn Grk “your house.”

[8:39]  ²² tn Or “describe.”

[8:39]  ²³ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ²⁵ tn Or “city.”

[8:39]  ²⁶ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[9:23]  ²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:23]  ²⁸ sn Here them all could be limited to the disciples, since Jesus was alone with them in v. 18. It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22. The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.

[9:23]  ²⁹ tn Grk “to come after me.”

[9:23]  ³⁰ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[9:23]  ³¹ sn Only Luke mentions taking up one’s cross daily. To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[10:25]  ³² tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:25]  ³³ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ³⁵ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[14:7]  ³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ³⁸ tn Grk “those who were invited.”

[14:7]  ³⁹ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[16:19]  ⁴⁰ sn Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.

[16:19]  ⁴¹ tn Or “celebrated with ostentation” (L&N 88.255), that is, with showing off. Here was the original conspicuous consumer.

[17:24]  ⁴² sn The Son of Man’s coming in power will be sudden and obvious like lightning. No one will need to point it out.

[17:24]  ⁴³ tc Some very important mss (Ì⁷⁵ B D it sa) lack the words ἐν τῇ ἡμέρα αὐτοῦ (en th Jhmera autou, “in his day”), but the words are included in א A L W Θ Ψ Ë^1,13 Ï lat sy bo. On the one hand, the shorter reading is impressive because it has some of the best Alexandrian and Western witnesses in support; on the other hand, the expression ἐν τῇ ἡμέρα αὐτοῦ is unusual (found nowhere else in the NT), and may be considered the harder reading. A decision is difficult, but it is probably best to retain the words. NA²⁷ rightly has the words in brackets, expressing doubt as to their authenticity.

[20:47]  ⁴⁴ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ⁴⁵ sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ⁴⁶ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).