Lukas 1:17

1:17 And he will go as forerunner before the Lord ¹  in the spirit and power of Elijah, to turn the hearts of the fathers back to their children and the disobedient to the wisdom of the just, ²  to make ready for the Lord a people prepared for him.”

Lukas 1:32

1:32 He ³  will be great, ⁴  and will be called the Son of the Most High, ⁵  and the Lord God will give him the throne of his father ⁶  David.

Lukas 1:59

1:59 On ⁷  the eighth day ⁸  they came to circumcise the child, and they wanted to name ⁹  him Zechariah after his father.

Lukas 2:49

2:49 But ¹⁰  he replied, ¹¹  “Why were you looking for me? ¹²  Didn’t you know that I must be in my Father’s house?” ¹³ 

Lukas 6:26

6:26 “Woe to you ¹⁴  when all people ¹⁵  speak well of you, for their ancestors ¹⁶  did the same things to the false prophets.

Lukas 9:59

9:59 Jesus ¹⁷  said to another, “Follow me.” But he replied, ¹⁸  “Lord, first let me go and bury my father.”

Lukas 11:2

11:2 So he said to them, “When you pray, ¹⁹  say:

Father, ²⁰  may your name be honored; ²¹ 

may your kingdom come. ²² 

Lukas 11:48

11:48 So you testify that you approve of ²³  the deeds of your ancestors, ²⁴  because they killed the prophets ²⁵  and you build their ²⁶  tombs! ²⁷ 

Lukas 15:17

15:17 But when he came to his senses ²⁸  he said, ‘How many of my father’s hired workers have food ²⁹  enough to spare, but here I am dying from hunger!

Lukas 18:20

18:20 You know the commandments: ‘Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother.’” 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 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ³⁴  Then ³⁵  they threw dice ³⁶  to divide his clothes. ³⁷ 

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ³⁸  And after he said this he breathed his last.

[1:17]  ¹ tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.

[1:17]  ² sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.

[1:32]  ³ tn Grk “this one.”

[1:32]  ⁴ sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ⁵ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁶ tn Or “ancestor.”

[1:59]  ⁷ tn Grk “And 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:59]  ⁸ sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ⁹ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[2:49]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ¹¹ tn Grk “he said to them.”

[2:49]  ¹² tn Grk “Why is it that you were looking for me?”

[2:49]  ¹³ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[6:26]  ¹⁴ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ¹⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ¹⁶ tn Or “forefathers”; Grk “fathers.”

[9:59]  ¹⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ¹⁸ tn Grk “said.”

[11:2]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “hallowed be your name.”

[11:2]  ²² 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.

[11:48]  ²³ tn Grk “you are witnesses and approve of.”

[11:48]  ²⁴ tn Or “forefathers”; Grk “fathers.”

[11:48]  ²⁵ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ²⁶ tn “Their,” i.e., the prophets.

[11:48]  ²⁷ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[15:17]  ²⁸ tn Grk “came to himself” (an idiom).

[15:17]  ²⁹ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[18:20]  ³⁰ sn A quotation from Exod 20:12-16 and Deut 5:16-20. Jesus cited the parts of the ten commandments that relate to how others should be treated.

[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.

[23:34]  ³⁴ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ³⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ³⁶ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ³⁷ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[23:46]  ³⁸ 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.