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 5:5

5:5 Simon ⁶  answered, ⁷  “Master, ⁸  we worked hard all night and caught nothing! But at your word ⁹  I will lower ¹⁰  the nets.”

Luke 5:15

5:15 But the news about him spread even more, ¹¹  and large crowds were gathering together to hear him ¹²  and to be healed of their illnesses.

Luke 6:8

6:8 But ¹³  he knew ¹⁴  their thoughts, ¹⁵  and said to the man who had the withered hand, “Get up and stand here.” ¹⁶  So ¹⁷  he rose and stood there.

Luke 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ¹⁸  asked Jesus ¹⁹  to have dinner with him, so ²⁰  he went into the Pharisee’s house and took his place at the table. ²¹ 

Luke 9:9

9:9 Herod said, “I had John ²²  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ²³ 

Luke 11:2

11:2 So he said to them, “When you pray, ²⁴  say:

Father, ²⁵  may your name be honored; ²⁶ 

may your kingdom come. ²⁷ 

Luke 15:24

15:24 because this son of mine was dead, and is alive again – he was lost and is found!’ ²⁸  So ²⁹  they began to celebrate.

Luke 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ³⁰  by her unending pleas.’” ³¹ 

Luke 18:15

Jesus and Little Children

18:15 Now people ³²  were even bringing their babies ³³  to him for him to touch. ³⁴  But when the disciples saw it, they began to scold those who brought them. ³⁵ 

[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.

[5:5]  ⁶ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁷ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ⁸ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ⁹ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹⁰ tn Or “let down.”

[5:15]  ¹¹ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ¹² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:8]  ¹⁶ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ¹⁷ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ¹⁸ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ¹⁹ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[7:36]  ²¹ sn See the note on Pharisees in 5:17.

[7:36]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ²³ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ²⁴ 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.

[9:9]  ²⁶ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ²⁷ tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[11:2]  ³¹ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ³² tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  ³³ tn Grk “hallowed be your name.”

[11:2]  ³⁴ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[15:24]  ³⁶ sn This statement links the parable to the theme of 15:6, 9.

[15:24]  ³⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

[18:5]  ⁴¹ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ⁴² tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:15]  ⁴⁶ tn Grk “they.”

[18:15]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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.