Luke 4:2

4:2 where for forty days he endured temptations ¹  from the devil. He ²  ate nothing ³  during those days, and when they were completed, ⁴  he was famished.

Luke 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ⁵  yet ⁶  none of them was cleansed except Naaman the Syrian.” ⁷ 

Luke 5:5

5:5 Simon ⁸  answered, ⁹  “Master, ¹⁰  we worked hard all night and caught nothing! But at your word ¹¹  I will lower ¹²  the nets.”

Luke 7:28

7:28 I tell you, among those born of women no one is greater ¹³  than John. ¹⁴  Yet the one who is least ¹⁵  in the kingdom of God ¹⁶  is greater than he is.”

Luke 8:16

Showing the Light

8:16 “No one lights ¹⁷  a lamp ¹⁸  and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. ¹⁹ 

Luke 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ²⁰  or under a basket, ²¹  but on a lampstand, so that those who come in can see the light.

Luke 18:34

18:34 But ²²  the twelve ²³  understood none of these things. This ²⁴  saying was hidden from them, and they did not grasp ²⁵  what Jesus meant. ²⁶ 

Luke 22:35

22:35 Then ²⁷  Jesus ²⁸  said to them, “When I sent you out with no money bag, ²⁹  or traveler’s bag, ³⁰  or sandals, you didn’t lack ³¹  anything, did you?” They replied, ³²  “Nothing.”

Luke 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ³³  of no crime deserving death. ³⁴  I will therefore flog ³⁵  him and release him.”

Luke 23:53

23:53 Then ³⁶  he took it down, wrapped it in a linen cloth, ³⁷  and placed it ³⁸  in a tomb cut out of the rock, ³⁹  where no one had yet been buried. ⁴⁰ 

[4:2]  ¹ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ³ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁴ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:27]  ⁵ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁶ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁷ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[5:5]  ⁹ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ¹⁰ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ¹¹ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ¹² tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹³ tn Or “let down.”

[7:28]  ¹³ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

[7:28]  ¹⁴ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

[7:28]  ¹⁵ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

[7:28]  ¹⁶ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

[8:16]  ¹⁷ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

[8:16]  ¹⁸ sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

[8:16]  ¹⁹ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

[11:33]  ²¹ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

[11:33]  ²² tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

[18:34]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ²⁶ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ²⁷ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ²⁸ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ²⁹ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[22:35]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ³¹ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ³² tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ³³ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ³⁴ tn Grk “said.”

[23:22]  ³³ tn Grk “no cause of death I found in him.”

[23:22]  ³⁴ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ³⁵ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:53]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ³⁸ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ³⁹ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

[23:53]  ⁴⁰ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

[23:53]  ⁴¹ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.