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 4:9

4:9 Then ⁶  the devil ⁷  brought him to Jerusalem, ⁸  had him stand ⁹  on the highest point of the temple, ¹⁰  and said to him, “If ¹¹  you are the Son of God, throw yourself down from here,

Luke 4:41

4:41 Demons also came out ¹²  of many, crying out, ¹³  “You are the Son of God!” ¹⁴  But he rebuked ¹⁵  them, and would not allow them to speak, ¹⁶  because they knew that he was the Christ. ¹⁷ 

Luke 7:9

7:9 When Jesus heard this, he was amazed ¹⁸  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ¹⁹ 

Luke 8:39

8:39 “Return to your home, ²⁰  and declare ²¹  what God has done for you.” ²²  So ²³  he went away, proclaiming throughout the whole town ²⁴  what Jesus ²⁵  had done for him.

Luke 9:13

9:13 But he said to them, “You ²⁶  give them something to eat.” They ²⁷  replied, ²⁸  “We have no more than five loaves and two fish – unless ²⁹  we go ³⁰  and buy food ³¹  for all these people.”

Luke 10:40

10:40 But Martha was distracted ³²  with all the preparations she had to make, ³³  so ³⁴  she came up to him and said, “Lord, don’t you care ³⁵  that my sister has left me to do all the work ³⁶  alone? Tell ³⁷  her to help me.”

Luke 12:24

12:24 Consider the ravens: ³⁸  They do not sow or reap, they have no storeroom or barn, yet God feeds ³⁹  them. How much more valuable are you than the birds!

Luke 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ⁴⁰  who repents than over ninety-nine righteous people ⁴¹  who have no need to repent. ⁴² 

Luke 16:15

16:15 But ⁴³  Jesus ⁴⁴  said to them, “You are the ones who justify yourselves in men’s eyes, ⁴⁵  but God knows your hearts. For what is highly prized ⁴⁶  among men is utterly detestable ⁴⁷  in God’s sight.

Luke 17:7-8

17:7 “Would any one of you say ⁴⁸  to your slave ⁴⁹  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ⁵⁰  17:8 Won’t ⁵¹  the master ⁵²  instead say to him, ‘Get my dinner ready, and make yourself ready ⁵³  to serve me while ⁵⁴  I eat and drink. Then ⁵⁵  you may eat and drink’?

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ⁵⁶  ‘God, I thank ⁵⁷  you that I am not like other people: ⁵⁸  extortionists, ⁵⁹  unrighteous people, ⁶⁰  adulterers – or even like this tax collector. ⁶¹ 

Luke 21:8

21:8 He ⁶²  said, “Watch out ⁶³  that you are not misled. For many will come in my name, saying, ‘I am he,’ ⁶⁴  and, ‘The time is near.’ Do not follow them!

Luke 22:37

22:37 For I tell you that this scripture must be ⁶⁵  fulfilled in me, ‘And he was counted with the transgressors.’ ⁶⁶  For what is written about me is being fulfilled.” ⁶⁷ 

Luke 22:61

22:61 Then ⁶⁸  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ⁶⁹  how he had said to him, “Before a rooster crows today, you will deny me three times.”

[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.

[4:9]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ⁷ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ⁹ tn Grk “and stood him.”

[4:9]  ¹⁰ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ¹¹ tn This is another first class condition, as in v. 3.

[4:41]  ¹¹ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹² tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[7:9]  ¹⁶ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ¹⁷ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[8:39]  ²¹ tn Grk “your house.”

[8:39]  ²² tn Or “describe.”

[8:39]  ²³ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ²⁵ tn Or “city.”

[8:39]  ²⁶ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[9:13]  ²⁶ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ²⁷ tn Here δέ (de) has not been translated.

[9:13]  ²⁸ tn Grk “said.”

[9:13]  ²⁹ tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ³⁰ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ³¹ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[10:40]  ³¹ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ³² tn Grk “with much serving.”

[10:40]  ³³ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ³⁴ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ³⁵ tn Grk “has left me to serve alone.”

[10:40]  ³⁶ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[12:24]  ³⁶ tn Or “crows.” Crows and ravens belong to the same family of birds. English uses “crow” as a general word for the family. Palestine has several indigenous members of the crow family.

[12:24]  ³⁷ tn Or “God gives them food to eat.” L&N 23.6 has both “to provide food for” and “to give food to someone to eat.”

[15:7]  ⁴¹ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ⁴² tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ⁴³ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[16:15]  ⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ⁴⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ⁴⁸ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ⁴⁹ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ⁵⁰ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[17:7]  ⁵¹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ⁵² tn See the note on the word “slave” in 7:2.

[17:7]  ⁵³ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[17:8]  ⁵⁶ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ⁵⁷ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ⁵⁸ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ⁵⁹ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ⁶⁰ tn Grk “after these things.”

[18:11]  ⁶¹ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ⁶² sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ⁶³ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ⁶⁴ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ⁶⁵ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ⁶⁶ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[21:8]  ⁶⁶ tn Here δέ (de) has not been translated.

[21:8]  ⁶⁷ tn Or “Be on guard.”

[21:8]  ⁶⁸ tn That is, “I am the Messiah.”

[22:37]  ⁷¹ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ⁷² tn Or “with the lawless.”

[22:37]  ⁷³ tn Grk “is having its fulfillment.”

[22:61]  ⁷⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ⁷⁷ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).