Luke 1:19

1:19 The ¹  angel answered him, “I am Gabriel, who stands ²  in the presence of God, and I was sent to speak to you and to bring ³  you this good news.

Luke 2:48

2:48 When ⁴  his parents ⁵  saw him, they were overwhelmed. His ⁶  mother said to him, “Child, ⁷  why have you treated ⁸  us like this? Look, your father and I have been looking for you anxiously.” ⁹ 

Luke 7:20

7:20 When ¹⁰  the men came to Jesus, ¹¹  they said, “John the Baptist has sent us to you to ask, ¹²  ‘Are you the one who is to come, or should we look for another?’” ¹³ 

Luke 8:28

8:28 When he saw ¹⁴  Jesus, he cried out, fell ¹⁵  down before him, and shouted with a loud voice, “Leave me alone, ¹⁶  Jesus, Son of the Most High ¹⁷  God! I beg you, do not torment ¹⁸  me!”

Luke 10:35

10:35 The ¹⁹  next day he took out two silver coins ²⁰  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ²¹ 

Luke 10:40

10:40 But Martha was distracted ²²  with all the preparations she had to make, ²³  so ²⁴  she came up to him and said, “Lord, don’t you care ²⁵  that my sister has left me to do all the work ²⁶  alone? Tell ²⁷  her to help me.”

Luke 11:24

Response to Jesus’ Work

11:24 “When an unclean spirit ²⁸  goes out of a person, ²⁹  it passes through waterless places ³⁰  looking for rest but ³¹  not finding any. Then ³²  it says, ‘I will return to the home I left.’ ³³ 

Luke 15:6

15:6 Returning ³⁴  home, he calls together ³⁵  his ³⁶  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Luke 15:21

15:21 Then ³⁷  his son said to him, ‘Father, I have sinned against heaven ³⁸  and against you; I am no longer worthy to be called your son.’ ³⁹ 

Luke 16:24

16:24 So ⁴⁰  he called out, ⁴¹  ‘Father Abraham, have mercy on me, and send Lazarus ⁴²  to dip the tip of his finger ⁴³  in water and cool my tongue, because I am in anguish ⁴⁴  in this fire.’ ⁴⁵ 

Luke 21:8

21:8 He ⁴⁶  said, “Watch out ⁴⁷  that you are not misled. For many will come in my name, saying, ‘I am he,’ ⁴⁸  and, ‘The time is near.’ Do not follow them!

Luke 22:37

22:37 For I tell you that this scripture must be ⁴⁹  fulfilled in me, ‘And he was counted with the transgressors.’ ⁵⁰  For what is written about me is being fulfilled.” ⁵¹ 

Luke 23:14

23:14 and said to them, “You brought me this man as one who was misleading ⁵²  the people. When I examined him before you, I ⁵³  did not find this man guilty ⁵⁴  of anything you accused him of doing.

Luke 24:44

Jesus’ Final Commission

24:44 Then ⁵⁵  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁵⁶  in the law of Moses and the prophets and the psalms ⁵⁷  must be fulfilled.”

Luke 24:49

24:49 And look, I am sending you ⁵⁸  what my Father promised. ⁵⁹  But stay in the city ⁶⁰  until you have been clothed with power ⁶¹  from on high.”

[1:19]  ¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ² tn Grk “the one who is standing before God.”

[1:19]  ³ tn Grk “to announce these things of good news to you.”

[2:48]  ⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁵ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ⁶ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁷ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ⁸ tn Or “Child, why did you do this to us?”

[2:48]  ⁹ tn Or “your father and I have been terribly worried looking for you.”

[7:20]  ⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ⁹ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ¹⁰ tn This question is repeated word for word from v. 19.

[8:28]  ¹⁰ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ¹¹ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ¹² tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ¹³ sn On the title Most High see Luke 1:35.

[8:28]  ¹⁴ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[10:35]  ¹³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹⁴ tn Grk “two denarii.”

[10:35]  ¹⁵ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:40]  ¹⁶ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ¹⁷ tn Grk “with much serving.”

[10:40]  ¹⁸ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹⁹ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ²⁰ tn Grk “has left me to serve alone.”

[10:40]  ²¹ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:24]  ¹⁹ sn This is a reference to an evil spirit. See Luke 4:33.

[11:24]  ²⁰ tn Grk “man.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:24]  ²¹ sn The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29-31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).

[11:24]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:24]  ²³ tc ‡ Most mss, including a few early and important ones (Ì⁴⁵ א* A C D W Ψ Ë^1,13 Ï lat), lack τότε (tote, “then”). Other mss, including some early and important ones (Ì⁷⁵ א² B L Θ Ξ 070 33 579 892 1241 pc co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. NA²⁷ has τότε in brackets indicating doubts as to its authenticity.

[11:24]  ²⁴ tn Grk “I will return to my house from which I came.”

[15:6]  ²² tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ²³ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ²⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[15:21]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ²⁶ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ²⁷ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[16:24]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ²⁹ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ³⁰ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ³¹ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ³² tn Or “in terrible pain” (L&N 24.92).

[16:24]  ³³ sn Fire in this context is OT imagery; see Isa 66:24.

[21:8]  ³¹ tn Here δέ (de) has not been translated.

[21:8]  ³² tn Or “Be on guard.”

[21:8]  ³³ tn That is, “I am the Messiah.”

[22:37]  ³⁴ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ³⁵ tn Or “with the lawless.”

[22:37]  ³⁶ tn Grk “is having its fulfillment.”

[23:14]  ³⁷ tn This term also appears in v. 2.

[23:14]  ³⁸ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ³⁹ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[24:44]  ⁴⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁴¹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁴² sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[24:49]  ⁴³ tn Grk “sending on you.”

[24:49]  ⁴⁴ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ⁴⁵ sn The city refers to Jerusalem.

[24:49]  ⁴⁶ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).