Lukas 9:60

9:60 But Jesus ¹  said to him, “Let the dead bury their own dead, ²  but as for you, go and proclaim the kingdom of God.” ³ 

Lukas 11:2

11:2 So he said to them, “When you pray, ⁴  say:

Father, ⁵  may your name be honored; ⁶ 

may your kingdom come. ⁷ 

Lukas 12:14

12:14 But Jesus ⁸  said to him, “Man, ⁹  who made me a judge or arbitrator between you two?” ¹⁰ 

Lukas 14:4

14:4 But they remained silent. So ¹¹  Jesus ¹²  took hold of the man, ¹³  healed him, and sent him away. ¹⁴ 

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ¹⁵  Jesus ¹⁶  told them a parable to show them they should always ¹⁷  pray and not lose heart. ¹⁸ 

Lukas 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ¹⁹  it.’”

Lukas 20:8

20:8 Then ²⁰  Jesus said to them, “Neither will I tell you ²¹  by whose authority ²²  I do these things.”

Lukas 21:15

21:15 For I will give you the words ²³  along with the wisdom ²⁴  that none of your adversaries will be able to withstand or contradict.

Lukas 22:60

22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, ²⁵  while he was still speaking, a rooster crowed. ²⁶ 

Lukas 23:43

23:43 And Jesus ²⁷  said to him, “I tell you the truth, ²⁸  today ²⁹  you will be with me in paradise.” ³⁰ 

[9:60]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ² sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[11:2]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “hallowed be your name.”

[11:2]  ⁷ 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.

[12:14]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ⁹ tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ¹⁰ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[14:4]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ¹³ tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ¹⁴ tn Or “and let him go.”

[18:1]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ¹⁷ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ¹⁸ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[19:31]  ¹⁹ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[20:8]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:8]  ²¹ sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.

[20:8]  ²² tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.

[21:15]  ²³ tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.

[21:15]  ²⁴ tn Grk “and wisdom.”

[22:60]  ²⁵ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:60]  ²⁶ tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

[23:43]  ²⁷ tn Grk “he.”

[23:43]  ²⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ²⁹ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ³⁰ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.