Luke 3:29

3:29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,

Luke 17:13

17:13 raised their voices and said, “Jesus, Master, have mercy ¹  on us.”

Luke 18:38

18:38 So ²  he called out, ³  “Jesus, Son of David, ⁴  have mercy ⁵  on me!”

Luke 23:42

23:42 Then ⁶  he said, “Jesus, remember me ⁷  when you come in ⁸  your kingdom.”

Luke 23:52

23:52 He went to Pilate and asked for the body ⁹  of Jesus.

Luke 24:3

24:3 but when they went in, they did not find the body of the Lord Jesus. ¹⁰ 

Luke 3:21

The Baptism of Jesus

3:21 Now when ¹¹  all the people were baptized, Jesus also was baptized. And while he was praying, ¹²  the heavens ¹³  opened,

Luke 6:11

6:11 But they were filled with mindless rage ¹⁴  and began debating with one another what they would do ¹⁵  to Jesus.

Luke 4:34

4:34 “Ha! Leave us alone, ¹⁶  Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One ¹⁷  of God.”

Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹⁸  for I am a sinful man!” ¹⁹ 

Luke 7:3

7:3 When the centurion ²⁰  heard ²¹  about Jesus, he sent some Jewish elders ²²  to him, asking him to come ²³  and heal his slave.

Luke 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ²⁴  and the man named Judas, one of the twelve, was leading them. He walked up ²⁵  to Jesus to kiss him. ²⁶ 

Luke 23:26

The Crucifixion

23:26 As ²⁷  they led him away, they seized Simon of Cyrene, ²⁸  who was coming in from the country. ²⁹  They placed the cross on his back and made him carry it behind Jesus. ³⁰ 

Luke 5:19

5:19 But ³¹  since they found ³²  no way to carry him in because of the crowd, they went up on the roof ³³  and let him down on the stretcher ³⁴  through the roof tiles ³⁵  right ³⁶  in front of Jesus. ³⁷ 

Luke 8:28

8:28 When he saw ³⁸  Jesus, he cried out, fell ³⁹  down before him, and shouted with a loud voice, “Leave me alone, ⁴⁰  Jesus, Son of the Most High ⁴¹  God! I beg you, do not torment ⁴²  me!”

Luke 8:35

8:35 So ⁴³  the people went out to see what had happened, and they came to Jesus. They ⁴⁴  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 8:41

8:41 Then ⁴⁵  a man named Jairus, who was a ruler ⁴⁶  of the synagogue, ⁴⁷  came up. Falling ⁴⁸  at Jesus’ feet, he pleaded ⁴⁹  with him to come to his house,

Luke 24:19

24:19 He ⁵⁰  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ⁵¹  who, with his powerful deeds and words, proved to be a prophet ⁵²  before God and all the people;

[17:13]  ¹ sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).

[18:38]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

[18:38]  ² tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ³ sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[18:38]  ⁴ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

[23:42]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ² sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ³ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:52]  ¹ sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).

[24:3]  ¹ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

[3:21]  ¹ tn Grk “Now it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[3:21]  ² tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  ³ tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

[6:11]  ¹ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ² tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[4:34]  ¹ 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]  ² 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.

[5:8]  ¹ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ² sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[7:3]  ¹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ² tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ³ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ⁴ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[22:47]  ¹ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ² tn Grk “drew near.”

[22:47]  ³ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[23:26]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ² sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ³ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ⁴ tn Grk “they placed the cross on him to carry behind Jesus.”

[5:19]  ¹ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

[5:19]  ² tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

[5:19]  ³ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

[5:19]  ⁴ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

[5:19]  ⁵ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

[5:19]  ⁶ tn Grk “in the midst.”

[5:19]  ⁷ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

[8:28]  ¹ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ² 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]  ³ 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]  ⁴ sn On the title Most High see Luke 1:35.

[8:28]  ⁵ 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]  ¹ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ² 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.

[8:41]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 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).

[8:41]  ² tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ³ sn See the note on synagogues in 4:15.

[8:41]  ⁴ tn Grk “and falling.” 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 in the translation at this point.

[8:41]  ⁵ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[24:19]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ² tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ³ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.