Lukas 4:43

4:43 But Jesus ¹  said to them, “I must ²  proclaim the good news of the kingdom ³  of God to the other towns ⁴  too, for that is what I was sent ⁵  to do.” ⁶ 

Lukas 6:3

6:3 Jesus ⁷  answered them, ⁸  “Haven’t you read what David did when he and his companions were hungry –

Lukas 7:4

7:4 When ⁹  they came ¹⁰  to Jesus, they urged ¹¹  him earnestly, ¹²  “He is worthy ¹³  to have you do this for him,

Lukas 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ¹⁴  cast them ¹⁵  out? Therefore they will be your judges.

Lukas 11:49

11:49 For this reason also the wisdom ¹⁶  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 12:18

12:18 Then ¹⁷  he said, ‘I ¹⁸  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Lukas 13:8

13:8 But the worker ¹⁹  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ²⁰  on it.

Lukas 18:34

18:34 But ²¹  the twelve ²²  understood none of these things. This ²³  saying was hidden from them, and they did not grasp ²⁴  what Jesus meant. ²⁵ 

Lukas 22:20

22:20 And in the same way he took ²⁶  the cup after they had eaten, ²⁷  saying, “This cup that is poured out for you is the new covenant ²⁸  in my blood.

Lukas 22:23

22:23 So ²⁹  they began to question one another as to which of them it could possibly be who would do this.

Lukas 22:42

22:42 “Father, if you are willing, take ³⁰  this cup ³¹  away from me. Yet not my will but yours ³²  be done.”

Lukas 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ³³  And after he said this he breathed his last.

[4:43]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ² tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ³ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ⁴ tn Or “cities.”

[4:43]  ⁵ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ⁶ tn Grk “because for this purpose I was sent.”

[6:3]  ⁷ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:3]  ⁸ tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”

[7:4]  ⁹ tn Here δέ (de) has not been translated.

[7:4]  ¹⁰ tn Although the participle παραγενόμενοι (paragenomenoi) is preceded by the Greek article (οἱ, Joi) which would normally cause it to be regarded as an adjectival or substantival participle, most modern translations, probably as a result of the necessities of contemporary English style, render it as a temporal participle (“when they came”).

[7:4]  ¹¹ tn Or “implored.”

[7:4]  ¹² tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ¹³ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[11:19]  ¹⁴ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ¹⁵ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:49]  ¹⁶ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[12:18]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ¹⁸ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[13:8]  ¹⁹ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ²⁰ tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[18:34]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ²² tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ²³ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ²⁴ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ²⁵ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[22:20]  ²⁶ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ²⁷ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ²⁸ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[22:23]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.

[22:42]  ³⁰ 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]  ³¹ 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]  ³² sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[23:46]  ³³ 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.