Luke 2:49

2:49 But ¹  he replied, ²  “Why were you looking for me? ³  Didn’t you know that I must be in my Father’s house?” ⁴ 

Luke 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ⁵  me to proclaim good news ⁶  to the poor. ⁷ 

He has sent me ⁸  to proclaim release ⁹  to the captives

and the regaining of sight ¹⁰  to the blind,

to set free ¹¹  those who are oppressed, ¹² 

Luke 4:34

4:34 “Ha! Leave us alone, ¹³  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹⁴  of God.”

Luke 6:47

6:47 “Everyone who comes to me and listens to my words and puts them into practice ¹⁵  – I will show you what he is like:

Luke 9:9

9:9 Herod said, “I had John ¹⁶  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ¹⁷ 

Luke 9:38

9:38 Then ¹⁸  a man from the crowd cried out, ¹⁹  “Teacher, I beg you to look at ²⁰  my son – he is my only child!

Luke 9:49

On the Right Side

9:49 John answered, ²¹  “Master, we saw someone casting out demons in your name, and we tried to stop ²²  him because he is not a disciple ²³  along with us.”

Luke 9:59

9:59 Jesus ²⁴  said to another, “Follow me.” But he replied, ²⁵  “Lord, first let me go and bury my father.”

Luke 9:61

9:61 Yet ²⁶  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ²⁷ 

Luke 13:32

13:32 But ²⁸  he said to them, “Go ²⁹  and tell that fox, ³⁰  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ³¹  I will complete my work. ³² 

Luke 15:9

15:9 Then ³³  when she has found it, she calls together her ³⁴  friends and neighbors, saying, ‘Rejoice ³⁵  with me, for I have found the coin ³⁶  that I had lost.’

Luke 15:17

15:17 But when he came to his senses ³⁷  he said, ‘How many of my father’s hired workers have food ³⁸  enough to spare, but here I am dying from hunger!

Luke 17:10

17:10 So you too, when you have done everything you were commanded to do, should say, ‘We are slaves undeserving of special praise; ³⁹  we have only done what was our duty.’” ⁴⁰ 

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 ⁴¹  by her unending pleas.’” ⁴² 

Luke 19:23

19:23 Why then didn’t you put ⁴³  my money in the bank, ⁴⁴  so that when I returned I could have collected it with interest?’

Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ⁴⁵  bring them here and slaughter ⁴⁶  them ⁴⁷  in front of me!’”

Luke 20:13

20:13 Then ⁴⁸  the owner of the vineyard said, ‘What should I do? I will send my one dear son; ⁴⁹  perhaps they will respect him.’

Luke 24:32

24:32 They ⁵⁰  said to each other, “Didn’t ⁵¹  our hearts ⁵²  burn within us ⁵³  while he was speaking with us on the road, while he was explaining ⁵⁴  the scriptures to us?”

[2:49]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ² tn Grk “he said to them.”

[2:49]  ³ tn Grk “Why is it that you were looking for me?”

[2:49]  ⁴ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[4:18]  ⁵ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁶ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁷ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁸ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁹ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ¹⁰ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ¹¹ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ¹² sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[4:34]  ⁹ tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin 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 Old Testament 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, 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). Option (1) implies hostility, while option (2) merely implies disengagement. 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….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.

[4:34]  ¹⁰ sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.

[6:47]  ¹³ tn Grk “and does them.”

[9:9]  ¹⁷ 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]  ¹⁸ 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.

[9:38]  ²¹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:38]  ²² tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ²³ tn This verb means “to have regard for”; see Luke 1:48.

[9:49]  ²⁵ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ²⁶ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ²⁷ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[9:59]  ²⁹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ³⁰ tn Grk “said.”

[9:61]  ³³ tn Grk “And another also said.”

[9:61]  ³⁴ tn Grk “to those in my house.”

[13:32]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ³⁸ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ³⁹ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ⁴⁰ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ⁴¹ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[15:9]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ⁴² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ⁴³ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ⁴⁴ tn Grk “drachma.”

[15:17]  ⁴⁵ tn Grk “came to himself” (an idiom).

[15:17]  ⁴⁶ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[17:10]  ⁴⁹ tn Some translations describe the slaves as “worthless” (NRSV) or “unworthy” (NASB, NIV) but that is not Jesus’ point. These disciples have not done anything deserving special commendation or praise (L&N 33.361), but only what would normally be expected of a slave in such a situation (thus the translation “we have only done what was our duty”).

[17:10]  ⁵⁰ tn Or “we have only done what we were supposed to do.”

[18:5]  ⁵³ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ⁵⁴ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[19:23]  ⁵⁷ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ⁵⁸ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[19:27]  ⁶¹ tn Grk “to rule over them.”

[19:27]  ⁶² tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁶³ sn Slaughter them. To reject the king is to face certain judgment from him.

[20:13]  ⁶⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:13]  ⁶⁶ tn Grk “my beloved son.” See comment at Luke 3:22.

[24:32]  ⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ⁷⁰ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ⁷¹ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ⁷² tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  ⁷³ tn Grk “opening” (cf. Acts 17:3).