Luke 2:48

2:48 When ¹  his parents ²  saw him, they were overwhelmed. His ³  mother said to him, “Child, ⁴  why have you treated ⁵  us like this? Look, your father and I have been looking for you anxiously.” ⁶ 

Luke 4:23

4:23 Jesus ⁷  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ⁸  and say, ‘What we have heard that you did in Capernaum, ⁹  do here in your hometown too.’”

Luke 5:14

5:14 Then ¹⁰  he ordered the man ¹¹  to tell no one, ¹²  but commanded him, ¹³  “Go ¹⁴  and show yourself to a priest, and bring the offering ¹⁵  for your cleansing, as Moses commanded, ¹⁶  as a testimony to them.” ¹⁷ 

Luke 8:28

8:28 When he saw ¹⁸  Jesus, he cried out, fell ¹⁹  down before him, and shouted with a loud voice, “Leave me alone, ²⁰  Jesus, Son of the Most High ²¹  God! I beg you, do not torment ²²  me!”

Luke 8:39

8:39 “Return to your home, ²³  and declare ²⁴  what God has done for you.” ²⁵  So ²⁶  he went away, proclaiming throughout the whole town ²⁷  what Jesus ²⁸  had done for him.

Luke 9:41

9:41 Jesus answered, ²⁹  “You ³⁰  unbelieving ³¹  and perverse generation! How much longer ³²  must I be with you and endure ³³  you? ³⁴  Bring your son here.”

Luke 11:36

11:36 If ³⁵  then ³⁶  your whole body is full of light, with no part in the dark, ³⁷  it will be as full of light as when the light of a lamp shines on you.” ³⁸ 

Luke 13:34

13:34 O Jerusalem, Jerusalem, ³⁹  you who kill the prophets and stone those who are sent to you! ⁴⁰  How often I have longed ⁴¹  to gather your children together as a hen gathers her chicks under her wings, but ⁴²  you would have none of it! ⁴³ 

Luke 15:29

15:29 but he answered ⁴⁴  his father, ‘Look! These many years I have worked like a slave ⁴⁵  for you, and I never disobeyed your commands. Yet ⁴⁶  you never gave me even a goat ⁴⁷  so that I could celebrate with my friends!

Luke 16:7

16:7 Then he said to another, ‘And how much do you owe?’ The second man ⁴⁸  replied, ‘A hundred measures ⁴⁹  of wheat.’ The manager ⁵⁰  said to him, ‘Take your bill, and write eighty.’ ⁵¹ 

Luke 19:5

19:5 And when Jesus came to that place, he looked up ⁵²  and said to him, “Zacchaeus, come down quickly, ⁵³  because I must ⁵⁴  stay at your house today.” ⁵⁵ 

Luke 19:22

19:22 The king ⁵⁶  said to him, ‘I will judge you by your own words, ⁵⁷  you wicked slave! ⁵⁸  So you knew, did you, that I was a severe ⁵⁹  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

[2:48]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

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

[2:48]  ³ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁴ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ⁵ tn Or “Child, why did you do this to us?”

[2:48]  ⁶ tn Or “your father and I have been terribly worried looking for you.”

[4:23]  ⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ⁸ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ⁹ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[5:14]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ¹⁴ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ¹⁵ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ¹⁶ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ¹⁷ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ¹⁸ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ¹⁹ sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ²⁰ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[8:28]  ¹⁹ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ²⁰ 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]  ²¹ 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]  ²² sn On the title Most High see Luke 1:35.

[8:28]  ²³ 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.

[8:39]  ²⁵ tn Grk “your house.”

[8:39]  ²⁶ tn Or “describe.”

[8:39]  ²⁷ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ²⁸ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ²⁹ tn Or “city.”

[8:39]  ³⁰ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[9:41]  ³¹ tn Grk “And answering, Jesus said.” This is redundant in contemporary English and has been simplified to “Jesus answered.” Here δέ (de) has not been translated.

[9:41]  ³² tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:41]  ³³ tn Or “faithless.”

[9:41]  ³⁴ tn Grk “how long.”

[9:41]  ³⁵ tn Or “and put up with.” See Num 11:12; Isa 46:4.

[9:41]  ³⁶ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[11:36]  ³⁷ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ³⁸ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ³⁹ tn Grk “not having any part dark.”

[11:36]  ⁴⁰ tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[13:34]  ⁴³ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁴⁴ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ⁴⁵ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁴⁷ tn Grk “you were not willing.”

[15:29]  ⁴⁹ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ⁵⁰ tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ⁵¹ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ⁵² sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[16:7]  ⁵⁵ tn Grk “He”; the referent (the second debtor) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:7]  ⁵⁶ sn The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.

[16:7]  ⁵⁷ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity.

[16:7]  ⁵⁸ sn The percentage of reduction may not be as great because of the change in material.

[19:5]  ⁶¹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ⁶² tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ⁶³ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ⁶⁴ sn On today here and in v. 9, see the note on today in 2:11.

[19:22]  ⁶⁷ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ⁶⁸ tn Grk “out of your own mouth” (an idiom).

[19:22]  ⁶⁹ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁷⁰ tn Or “exacting,” “harsh,” “hard.”