Lukas 2:40

2:40 And the child grew and became strong, ¹  filled with wisdom, ²  and the favor ³  of God ⁴  was upon him.

Lukas 4:8

4:8 Jesus ⁵  answered him, ⁶  “It is written, ‘You are to worship ⁷  the Lord ⁸  your God and serve only him.’” ⁹ 

Lukas 5:1

The Call of the Disciples

5:1 Now ¹⁰  Jesus was standing by the Lake of Gennesaret, ¹¹  and the crowd was pressing around him ¹²  to hear the word of God.

Lukas 6:20

6:20 Then ¹³  he looked up ¹⁴  at his disciples and said:

“Blessed ¹⁵  are you who are poor, ¹⁶  for the kingdom of God belongs ¹⁷  to you.

Lukas 8:21

8:21 But he replied ¹⁸  to them, “My mother and my brothers are those ¹⁹  who hear the word of God and do it.” ²⁰ 

Lukas 9:20

9:20 Then ²¹  he said to them, “But who do you say that I am?” Peter ²²  answered, ²³  “The Christ ²⁴  of God.”

Lukas 18:17

18:17 I tell you the truth, ²⁵  whoever does not receive ²⁶  the kingdom of God like a child ²⁷  will never ²⁸  enter it.”

Lukas 18:24

18:24 When Jesus noticed this, ²⁹  he said, “How hard ³⁰  it is for the rich to enter the kingdom of God! ³¹ 

Lukas 23:47

23:47 Now when the centurion ³²  saw what had happened, he praised God and said, “Certainly this man was innocent!” ³³ 

[2:40]  ¹ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ² sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ³ tn Or “grace.”

[2:40]  ⁴ sn On the phrase the favor of God see Luke 1:66.

[4:8]  ⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ⁶ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ⁷ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ⁸ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ⁹ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[5:1]  ¹⁰ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:1]  ¹¹ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ¹² sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[6:20]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.”

[8:21]  ¹⁸ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ¹⁹ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ²⁰ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[9:20]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ²² tn Here δέ (de) has not been translated.

[9:20]  ²³ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:20]  sn See the note on Christ in 2:11.

[18:17]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ²⁶ sn On receive see John 1:12.

[18:17]  ²⁷ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ²⁸ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[18:24]  ²⁹ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ˹³ 33^vid Ï latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ˹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not original: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[18:24]  tn Grk “him.”

[18:24]  ³⁰ sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

[18:24]  ³¹ 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.

[23:47]  ³² sn See the note on the word centurion in 7:2.

[23:47]  ³³ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[23:47]  sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).