Luke 19:35

19:35 Then ¹  they brought it to Jesus, threw their cloaks ²  on the colt, ³  and had Jesus get on ⁴  it.

Luke 23:20

23:20 Pilate addressed them once again because he wanted ⁵  to release Jesus.

Luke 1:31

1:31 Listen: ⁶  You will become pregnant ⁷  and give birth to ⁸  a son, and you will name him ⁹  Jesus. ¹⁰ 

Luke 8:40

Restoration and Healing

8:40 Now when Jesus returned, ¹¹  the crowd welcomed him, because they were all waiting for him.

Luke 10:29

10:29 But the expert, ¹²  wanting to justify ¹³  himself, said to Jesus, “And who is my neighbor?”

Luke 7:4

7:4 When ¹⁴  they came ¹⁵  to Jesus, they urged ¹⁶  him earnestly, ¹⁷  “He is worthy ¹⁸  to have you do this for him,

Luke 19:3

19:3 He ¹⁹  was trying to get a look at Jesus, ²⁰  but being a short man he could not see over the crowd. ²¹ 

Luke 23:25

23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ²²  to their will. ²³ 

Luke 2:27

2:27 So ²⁴  Simeon, ²⁵  directed by the Spirit, ²⁶  came into the temple courts, ²⁷  and when the parents brought in the child Jesus to do for him what was customary according to the law, ²⁸ 

Luke 8:28

8:28 When he saw ²⁹  Jesus, he cried out, fell ³⁰  down before him, and shouted with a loud voice, “Leave me alone, ³¹  Jesus, Son of the Most High ³²  God! I beg you, do not torment ³³  me!”

Luke 8:35

8:35 So ³⁴  the people went out to see what had happened, and they came to Jesus. They ³⁵  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Luke 23:8

23:8 When ³⁶  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ³⁷  some miraculous sign. ³⁸ 

Luke 5:12

Healing a Leper

5:12 While ³⁹  Jesus ⁴⁰  was in one of the towns, ⁴¹  a man came ⁴²  to him who was covered with ⁴³  leprosy. ⁴⁴  When ⁴⁵  he saw Jesus, he bowed down with his face to the ground ⁴⁶  and begged him, ⁴⁷  “Lord, if ⁴⁸  you are willing, you can make me clean.”

Luke 9:33

9:33 Then ⁴⁹  as the men ⁵⁰  were starting to leave, ⁵¹  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ⁵²  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

[19:35]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:35]  ² tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[19:35]  ³ sn See Zech 9:9.

[19:35]  ⁴ tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.

[23:20]  ⁵ sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

[1:31]  ⁹ tn Grk “And behold.”

[1:31]  ¹⁰ tn Grk “you will conceive in your womb.”

[1:31]  ¹¹ tn Or “and bear.”

[1:31]  ¹² tn Grk “you will call his name.”

[1:31]  ¹³ tn See v. 13 for a similar construction.

[8:40]  ¹³ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[10:29]  ¹⁷ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ¹⁸ tn Or “vindicate.”

[7:4]  ²¹ tn Here δέ (de) has not been translated.

[7:4]  ²² 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]  ²³ tn Or “implored.”

[7:4]  ²⁴ tn Grk “urged him earnestly, saying”; the participle λέγοντες (legontes) is pleonastic (redundant) and has not been translated.

[7:4]  ²⁵ tn Grk “Worthy is he to have you do this”; the term “worthy” comes first in the direct discourse and is emphatic.

[19:3]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ²⁶ tn Grk “He was trying to see who Jesus was.”

[19:3]  ²⁷ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[23:25]  ²⁹ tn Or “delivered up.”

[23:25]  ³⁰ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.

[2:27]  ³³ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ³⁴ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ³⁵ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ³⁶ tn Grk “the temple.”

[2:27]  ³⁷ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[8:28]  ³⁷ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ sn On the title Most High see Luke 1:35.

[8:28]  ⁴¹ 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.

[8:35]  ⁴¹ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ⁴² tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[23:8]  ⁴⁵ tn Here δέ (de) has not been translated.

[23:8]  ⁴⁶ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ⁴⁷ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).

[5:12]  ⁴⁹ tn Grk “And it happened that while.” 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.

[5:12]  ⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ⁵¹ tn Or “cities.”

[5:12]  ⁵² tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ⁵³ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ⁵⁴ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ⁵⁵ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ⁵⁶ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ⁵⁷ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ⁵⁸ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[9:33]  ⁵³ tn Grk “And it happened that as.” 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 been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ⁵⁴ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ⁵⁵ tn Grk “to leave from him.”

[9:33]  ⁵⁶ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).