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 4:41

4:41 Demons also came out ⁷  of many, crying out, ⁸  “You are the Son of God!” ⁹  But he rebuked ¹⁰  them, and would not allow them to speak, ¹¹  because they knew that he was the Christ. ¹² 

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 7:22

7:22 So ¹⁸  he answered them, ¹⁹  “Go tell ²⁰  John what you have seen and heard: ²¹  The blind see, the lame walk, lepers are cleansed, the ²²  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Luke 7:39

7:39 Now when the Pharisee who had invited him saw this, ²³  he said to himself, “If this man were a prophet, ²⁴  he would know who and what kind of woman ²⁵  this is who is touching him, that she is a sinner.”

Luke 8:28

8:28 When he saw ²⁶  Jesus, he cried out, fell ²⁷  down before him, and shouted with a loud voice, “Leave me alone, ²⁸  Jesus, Son of the Most High ²⁹  God! I beg you, do not torment ³⁰  me!”

Luke 8:35

8:35 So ³¹  the people went out to see what had happened, and they came to Jesus. They ³²  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 8:47

8:47 When ³³  the woman saw that she could not escape notice, ³⁴  she came trembling and fell down before him. In ³⁵  the presence of all the people, she explained why ³⁶  she had touched him and how she had been immediately healed.

Luke 9:32

9:32 Now Peter and those with him were quite sleepy, ³⁷  but as they became fully awake, ³⁸  they saw his glory and the two men standing with him.

Luke 10:24

10:24 For I tell you that many prophets and kings longed to see ³⁹  what you see but did not see it, and to hear what you hear but did not hear it.”

Luke 11:13

11:13 If you then, although you are ⁴⁰  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ⁴¹  to those who ask him!”

Luke 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ⁴²  was coming, he would not have let ⁴³  his house be broken into.

Luke 14:18

14:18 But one after another they all ⁴⁴  began to make excuses. ⁴⁵  The first said to him, ‘I have bought a field, ⁴⁶  and I must go out and see it. Please excuse me.’ ⁴⁷ 

Luke 15:20

15:20 So ⁴⁸  he got up and went to his father. But while he was still a long way from home ⁴⁹  his father saw him, and his heart went out to him; ⁵⁰  he ran and hugged ⁵¹  his son ⁵²  and kissed him.

Luke 19:22

19:22 The king ⁵³  said to him, ‘I will judge you by your own words, ⁵⁴  you wicked slave! ⁵⁵  So you knew, did you, that I was a severe ⁵⁶  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Luke 19:37

19:37 As he approached the road leading down from ⁵⁷  the Mount of Olives, ⁵⁸  the whole crowd of his ⁵⁹  disciples began to rejoice ⁶⁰  and praise ⁶¹  God with a loud voice for all the mighty works ⁶²  they had seen: ⁶³ 

Luke 20:21

20:21 Thus ⁶⁴  they asked him, “Teacher, we know that you speak and teach correctly, ⁶⁵  and show no partiality, but teach the way of God in accordance with the truth. ⁶⁶ 

[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.”

[4:41]  ⁷ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ⁸ tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ⁹ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ¹⁰ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ¹¹ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[6:8]  ¹³ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ¹⁴ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ¹⁵ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ¹⁶ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ¹⁷ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[7:22]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ²⁰ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ²¹ sn The same verb has been translated “inform” in 7:18.

[7:22]  ²² sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ²³ tn Grk “and the,” 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.

[7:39]  ²⁵ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ²⁶ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ²⁷ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:28]  ³¹ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ³² 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]  ³³ 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]  ³⁴ sn On the title Most High see Luke 1:35.

[8:28]  ³⁵ 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]  ³⁷ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ³⁸ 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.

[8:47]  ⁴³ tn Here δέ (de) has not been translated.

[8:47]  ⁴⁴ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ⁴⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ⁴⁶ tn Grk “told for what reason.”

[9:32]  ⁴⁹ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ⁵⁰ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[10:24]  ⁵⁵ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[11:13]  ⁶¹ tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

[11:13]  ⁶² sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

[12:39]  ⁶⁷ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ⁶⁸ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[14:18]  ⁷³ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ⁷⁴ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ⁷⁵ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ⁷⁶ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[15:20]  ⁷⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ⁸⁰ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ⁸¹ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ⁸² tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ⁸³ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[19:22]  ⁸⁵ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ⁸⁶ tn Grk “out of your own mouth” (an idiom).

[19:22]  ⁸⁷ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ⁸⁸ tn Or “exacting,” “harsh,” “hard.”

[19:37]  ⁹¹ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ⁹² sn See the note on the name Mount of Olives in v. 29.

[19:37]  ⁹³ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ⁹⁴ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ⁹⁵ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ⁹⁶ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ⁹⁷ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:21]  ⁹⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ⁹⁸ tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ⁹⁹ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.