Lukas 1:59

1:59 On ¹  the eighth day ²  they came to circumcise the child, and they wanted to name ³  him Zechariah after his father.

Lukas 4:13

4:13 So ⁴  when the devil ⁵  had completed every temptation, he departed from him until a more opportune time. ⁶ 

Lukas 5:13

5:13 So ⁷  he stretched out his hand and touched ⁸  him, saying, “I am willing. Be clean!” And immediately the leprosy left him.

Lukas 8:50

8:50 But when Jesus heard this, he told ⁹  him, “Do not be afraid; just believe, and she will be healed.” ¹⁰ 

Lukas 9:29

9:29 As ¹¹  he was praying, ¹²  the appearance of his face was transformed, ¹³  and his clothes became very bright, a brilliant white. ¹⁴ 

Lukas 13:13

13:13 Then ¹⁵  he placed his hands on her, and immediately ¹⁶  she straightened up and praised God.

Lukas 19:36

19:36 As ¹⁷  he rode along, they ¹⁸  spread their cloaks on the road.

Lukas 22:40

22:40 When he came to the place, ¹⁹  he said to them, “Pray that you will not fall into temptation.” ²⁰ 

Lukas 23:42

23:42 Then ²¹  he said, “Jesus, remember me ²²  when you come in ²³  your kingdom.”

[1:59]  ¹ 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]  ² 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]  ³ 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.

[4:13]  ⁴ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ⁵ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ⁶ tn Grk “until a favorable time.”

[4:13]  sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

[5:13]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ⁸ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[8:50]  ⁹ tn Grk “answered.”

[8:50]  ¹⁰ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[9:29]  ¹¹ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ¹² tn Here the preposition ἐν (en) plus the dative articular aorist infinitive has been translated as a temporal clause (ExSyn 595).

[9:29]  ¹³ tn Or “the appearance of his face became different.”

[9:29]  sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).

[9:29]  ¹⁴ tn Or “became bright as a flash of lightning” (cf. BDAG 346 s.v. ἐξαστράπτω); or “became brilliant as light” (cf. BDAG 593 s.v. λευκός 1).

[13:13]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ¹⁶ sn The healing took place immediately.

[19:36]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:36]  ¹⁸ tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”

[22:40]  ¹⁹ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ²⁰ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[23:42]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ²² 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]  ²³ 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.