Lukas 4:5

4:5 Then ¹  the devil ²  led him up ³  to a high place ⁴  and showed him in a flash all the kingdoms of the world.

Lukas 4:12

4:12 Jesus ⁵  answered him, ⁶  “It is said, ‘You are not to put the Lord your God to the test.’” ⁷ 

Lukas 5:9

5:9 For ⁸  Peter ⁹  and all who were with him were astonished ¹⁰  at the catch of fish that they had taken,

Lukas 7:2

7:2 A centurion ¹¹  there ¹²  had a slave ¹³  who was highly regarded, ¹⁴  but who was sick and at the point of death.

Lukas 8:20

8:20 So ¹⁵  he was told, “Your mother and your brothers are standing outside, wanting to see you.”

Lukas 8:50

8:50 But when Jesus heard this, he told ¹⁶  him, “Do not be afraid; just believe, and she will be healed.” ¹⁷ 

Lukas 9:37

Healing a Boy with an Unclean Spirit

9:37 Now on ¹⁸  the next day, when they had come down from the mountain, a large crowd met him.

Lukas 9:52

9:52 He ¹⁹  sent messengers on ahead of him. ²⁰  As they went along, ²¹  they entered a Samaritan village to make things ready in advance ²²  for him,

Lukas 11:6

11:6 because a friend of mine has stopped here while on a journey, ²³  and I have nothing to set before ²⁴  him.’

Lukas 11:11

11:11 What father among you, if your ²⁵  son asks for ²⁶  a fish, will give him a snake ²⁷  instead of a fish?

Lukas 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ²⁸  a Pharisee ²⁹  invited Jesus ³⁰  to have a meal with him, so he went in and took his place at the table. ³¹ 

Lukas 11:45

11:45 One of the experts in religious law ³²  answered him, “Teacher, when you say these things you insult ³³  us too.”

Lukas 12:14

12:14 But Jesus ³⁴  said to him, “Man, ³⁵  who made me a judge or arbitrator between you two?” ³⁶ 

Lukas 13:23

13:23 Someone ³⁷  asked ³⁸  him, “Lord, will only a few ³⁹  be saved?” So ⁴⁰  he said to them,

Lukas 14:16

14:16 But Jesus ⁴¹  said to him, “A man once gave a great banquet ⁴²  and invited ⁴³  many guests. ⁴⁴ 

Lukas 14:29

14:29 Otherwise, ⁴⁵  when he has laid ⁴⁶  a foundation and is not able to finish the tower, ⁴⁷  all who see it ⁴⁸  will begin to make fun of ⁴⁹  him.

Lukas 15:16

15:16 He ⁵⁰  was longing to eat ⁵¹  the carob pods ⁵²  the pigs were eating, but ⁵³  no one gave him anything.

Lukas 15:31

15:31 Then ⁵⁴  the father ⁵⁵  said to him, ‘Son, you are always with me, and everything that belongs to me is yours.

Lukas 17:16

17:16 He ⁵⁶  fell with his face to the ground ⁵⁷  at Jesus’ feet and thanked him. ⁵⁸  (Now ⁵⁹  he was a Samaritan.) ⁶⁰ 

Lukas 18:15

Jesus and Little Children

18:15 Now people ⁶¹  were even bringing their babies ⁶²  to him for him to touch. ⁶³  But when the disciples saw it, they began to scold those who brought them. ⁶⁴ 

Lukas 18:19

18:19 Jesus ⁶⁵  said to him, “Why do you call me good? ⁶⁶  No one is good except God alone.

Lukas 22:33

22:33 But Peter ⁶⁷  said to him, “Lord, I am ready to go with you both to prison and to death!” ⁶⁸ 

Lukas 23:15

23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ⁶⁹  deserving death. ⁷⁰ 

Lukas 23:27

23:27 A great number of the people followed him, among them women ⁷¹  who were mourning ⁷²  and wailing for him.

[4:5]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ² tn Grk “he.”

[4:5]  ³ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ⁴ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:12]  ⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ⁶ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ⁷ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[5:9]  ⁸ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

[5:9]  ⁹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[5:9]  ¹⁰ sn In the Greek text, this term is in an emphatic position.

[7:2]  ¹¹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[7:2]  ¹² tn The word “there” is not in the Greek text, but is implied.

[7:2]  ¹³ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

[7:2]  ¹⁴ tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.

[8:20]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

[8:50]  ¹⁶ tn Grk “answered.”

[8:50]  ¹⁷ 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.

[9:37]  ¹⁸ tn Grk “Now it happened that on.” 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.

[9:52]  ¹⁹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ²⁰ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ²¹ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ²² tn Or “to prepare (things) for him.”

[11:6]  ²³ tn Grk “has come to me from the road.”

[11:6]  ²⁴ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[11:11]  ²⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ²⁶ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ²⁷ sn The snake probably refers to a water snake.

[11:37]  ²⁸ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ²⁹ sn See the note on Pharisees in 5:17.

[11:37]  ³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ³¹ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[11:45]  ³² sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ³³ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[12:14]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ³⁵ 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]  ³⁶ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[13:23]  ³⁷ tn Here δέ (de) has not been translated.

[13:23]  ³⁸ tn Grk “said to.”

[13:23]  ³⁹ sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.

[13:23]  ⁴⁰ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.

[14:16]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ⁴² tn Or “dinner.”

[14:16]  ⁴³ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ⁴⁴ tn The word “guests” is not in the Greek text but is implied.

[14:29]  ⁴⁵ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ⁴⁶ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ⁴⁷ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁴⁸ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ⁴⁹ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[15:16]  ⁵⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ⁵¹ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ⁵² tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ⁵³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:31]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ⁵⁵ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[17:16]  ⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁵⁷ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁵⁸ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁵⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁶⁰ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[18:15]  ⁶¹ tn Grk “they.”

[18:15]  ⁶² tn The term βρέφος (brefos) here can refer to babies or to toddlers (2:12, 16; Acts 7:19; 2 Tim 3:15; 1 Pet 2:2).

[18:15]  ⁶³ tn Grk “so that he would touch them.” Here the touch is connected with (or conveys) a blessing (cf. Mark 10:16; also BDAG 126 s.v. ἅπτω 2.c).

[18:15]  ⁶⁴ tn Grk “the disciples began to scold them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples began scolding the children rather than their parents who brought them.

[18:19]  ⁶⁵ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁶⁶ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[22:33]  ⁶⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ⁶⁸ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

[23:15]  ⁶⁹ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ⁷⁰ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[23:27]  ⁷¹ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ⁷² tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.