Luke 2:27

2:27 So ¹  Simeon, ²  directed by the Spirit, ³  came into the temple courts, ⁴  and when the parents brought in the child Jesus to do for him what was customary according to the law, ⁵ 

Luke 4:9

4:9 Then ⁶  the devil ⁷  brought him to Jerusalem, ⁸  had him stand ⁹  on the highest point of the temple, ¹⁰  and said to him, “If ¹¹  you are the Son of God, throw yourself down from here,

Luke 6:22

6:22 “Blessed are you when people ¹²  hate you, and when they exclude you and insult you and reject you as evil ¹³  on account of the Son of Man!

Luke 6:45

6:45 The good person out of the good treasury of his ¹⁴  heart ¹⁵  produces good, and the evil person out of his evil treasury ¹⁶  produces evil, for his mouth speaks ¹⁷  from what fills ¹⁸  his heart.

Luke 8:5

8:5 “A sower went out to sow ¹⁹  his seed. ²⁰  And as he sowed, some fell along the path and was trampled on, and the wild birds ²¹  devoured it.

Luke 8:28-29

8:28 When he saw ²²  Jesus, he cried out, fell ²³  down before him, and shouted with a loud voice, “Leave me alone, ²⁴  Jesus, Son of the Most High ²⁵  God! I beg you, do not torment ²⁶  me!” 8:29 For Jesus ²⁷  had started commanding ²⁸  the evil ²⁹  spirit to come out of the man. (For it had seized him many times, so ³⁰  he would be bound with chains and shackles ³¹  and kept under guard. But ³²  he would break the restraints and be driven by the demon into deserted ³³  places.) ³⁴ 

Luke 9:26

9:26 For whoever is ashamed ³⁵  of me and my words, the Son of Man will be ashamed of that person ³⁶  when he comes in his glory and in the glory ³⁷  of the Father and of the holy angels.

Luke 9:58

9:58 Jesus said to him, “Foxes have dens and the birds in the sky ³⁸  have nests, but the Son of Man has no place to lay his head.” ³⁹ 

Luke 10:2

10:2 He ⁴⁰  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ⁴¹  to send out ⁴²  workers into his harvest.

Luke 10:19

10:19 Look, I have given you authority to tread ⁴³  on snakes and scorpions ⁴⁴  and on the full force of the enemy, ⁴⁵  and nothing will ⁴⁶  hurt you.

Luke 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ⁴⁷  the outside of the cup and the plate, but inside you are full of greed and wickedness. ⁴⁸ 

Luke 12:8

12:8 “I ⁴⁹  tell you, whoever acknowledges ⁵⁰  me before men, ⁵¹  the Son of Man will also acknowledge ⁵²  before God’s angels.

Luke 13:16

13:16 Then ⁵³  shouldn’t ⁵⁴  this woman, a daughter of Abraham whom Satan ⁵⁵  bound for eighteen long ⁵⁶  years, be released from this imprisonment ⁵⁷  on the Sabbath day?”

Luke 16:8

16:8 The ⁵⁸  master commended the dishonest ⁵⁹  manager because he acted shrewdly. ⁶⁰  For the people ⁶¹  of this world are more shrewd in dealing with their contemporaries ⁶²  than the people ⁶³  of light.

Luke 17:20

The Coming of the Kingdom

17:20 Now at one point ⁶⁴  the Pharisees ⁶⁵  asked Jesus ⁶⁶  when the kingdom of God ⁶⁷  was coming, so he answered, “The kingdom of God is not coming with signs ⁶⁸  to be observed,

Luke 21:4

21:4 For they all offered their gifts out of their wealth. ⁶⁹  But she, out of her poverty, put in everything she had to live on.” ⁷⁰ 

Luke 22:61

22:61 Then ⁷¹  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ⁷²  how he had said to him, “Before a rooster crows today, you will deny me three times.”

[2:27]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

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

[2:27]  ³ 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]  ⁴ tn Grk “the temple.”

[2:27]  ⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[4:9]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ⁷ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁹ tn Grk “and stood him.”

[4:9]  ¹⁰ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ¹¹ tn This is another first class condition, as in v. 3.

[6:22]  ¹¹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹² tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:45]  ¹⁶ tn Grk “the”; the Greek article has been translated here and in the following clause (“out of the evil”) as a possessive pronoun (ExSyn 215).

[6:45]  ¹⁷ sn Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.

[6:45]  ¹⁸ tn The word “treasury” is not repeated in the Greek text at this point, but is implied.

[6:45]  ¹⁹ sn What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching (Jas 1:26; 3:1-12).

[6:45]  ²⁰ tn Grk “for out of the abundance of the heart his mouth speaks.”

[8:5]  ²¹ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ²² tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ²³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[8:28]  ²⁶ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ²⁷ 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]  ²⁸ 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]  ²⁹ sn On the title Most High see Luke 1:35.

[8:28]  ³⁰ 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.

[8:29]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:29]  ³² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

[8:29]  ³³ tn Grk “unclean.”

[8:29]  ³⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

[8:29]  ³⁵ tn Or “fetters”; these were chains for the feet.

[8:29]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:29]  ³⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

[8:29]  ³⁸ sn This is a parenthetical, explanatory comment by the author.

[9:26]  ³⁶ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ³⁷ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ³⁸ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[9:58]  ⁴¹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ⁴² sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[10:2]  ⁴⁶ tn Here δέ (de) has not been translated.

[10:2]  ⁴⁷ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ⁴⁸ tn Grk “to thrust out.”

[10:19]  ⁵¹ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ⁵² sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ⁵³ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  ⁵⁴ tn This is an emphatic double negative in the Greek text.

[11:39]  ⁵⁶ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ⁵⁷ tn Or “and evil.”

[12:8]  ⁶¹ tn Here δέ (de) has not been translated.

[12:8]  ⁶² tn Or “confesses.”

[12:8]  ⁶³ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ⁶⁴ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[13:16]  ⁶⁶ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁶⁷ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ⁶⁸ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ⁶⁹ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ⁷⁰ tn Or “bondage”; Grk “bond.”

[16:8]  ⁷¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ⁷² sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ⁷³ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ⁷⁴ tn Grk “sons” (an idiom).

[16:8]  ⁷⁵ tn Grk “with their own generation.”

[16:8]  ⁷⁶ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[17:20]  ⁷⁶ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ⁷⁷ sn See the note on Pharisees in 5:17.

[17:20]  ⁷⁸ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ⁷⁹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[17:20]  ⁸⁰ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[21:4]  ⁸¹ tn Grk “out of what abounded to them.”

[21:4]  ⁸² tn Or “put in her entire livelihood.”

[22:61]  ⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ⁸⁷ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).