Luke 4:6

4:6 And he ¹  said to him, “To you ²  I will grant this whole realm ³  – and the glory that goes along with it, ⁴  for it has been relinquished ⁵  to me, and I can give it to anyone I wish.

Luke 11:8

11:8 I tell you, even though the man inside ⁶  will not get up and give him anything because he is his friend, yet because of the first man’s ⁷  sheer persistence ⁸  he will get up and give him whatever he needs.

Luke 11:13

11:13 If you then, although you are ⁹  evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit ¹⁰  to those who ask him!”

Luke 22:19

22:19 Then ¹¹  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ¹²  which is given for you. ¹³  Do this in remembrance of me.”

[4:6]  ¹ tn Grk “And the devil.”

[4:6]  ² sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ³ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁴ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁵ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[11:8]  ⁶ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

[11:8]  ⁷ tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

[11:8]  ⁸ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

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

[11:13]  ¹² 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.

[22:19]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ¹⁷ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ¹⁸ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.