Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹  for I am a sinful man!” ² 

Luke 5:13

5:13 So ³  he stretched out his hand and touched ⁴  him, saying, “I am willing. Be clean!” And immediately the leprosy left him.

Luke 8:38

8:38 The man from whom the demons had gone out begged to go ⁵  with him, but Jesus ⁶  sent him away, saying,

Luke 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ⁷  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Luke 9:38

9:38 Then ⁸  a man from the crowd cried out, ⁹  “Teacher, I beg you to look at ¹⁰  my son – he is my only child!

Luke 10:25

The Parable of the Good Samaritan

10:25 Now ¹¹  an expert in religious law ¹²  stood up to test Jesus, ¹³  saying, “Teacher, what must I do to inherit eternal life?” ¹⁴ 

Luke 14:3

14:3 So ¹⁵  Jesus asked ¹⁶  the experts in religious law ¹⁷  and the Pharisees, “Is it lawful to heal on the Sabbath ¹⁸  or not?”

Luke 17:4

17:4 Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive ¹⁹  him.”

Luke 19:20

19:20 Then another ²⁰  slave ²¹  came and said, ‘Sir, here is ²²  your mina that I put away for safekeeping ²³  in a piece of cloth. ²⁴ 

Luke 19:42

19:42 saying, “If you had only known on this day, ²⁵  even you, the things that make for peace! ²⁶  But now they are hidden ²⁷  from your eyes.

Luke 19:46

19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ²⁸  but you have turned it into a den ²⁹  of robbers!” ³⁰ 

Luke 22:20

22:20 And in the same way he took ³¹  the cup after they had eaten, ³²  saying, “This cup that is poured out for you is the new covenant ³³  in my blood.

Luke 22:42

22:42 “Father, if you are willing, take ³⁴  this cup ³⁵  away from me. Yet not my will but yours ³⁶  be done.”

Luke 22:59

22:59 And after about an hour still another insisted, ³⁷  “Certainly this man was with him, because he too is a Galilean.” ³⁸ 

Luke 23:3

23:3 So ³⁹  Pilate asked Jesus, ⁴⁰  “Are you the king ⁴¹  of the Jews?” He replied, “You say so.” ⁴² 

Luke 23:47

23:47 Now when the centurion ⁴³  saw what had happened, he praised God and said, “Certainly this man was innocent!” ⁴⁴ 

Luke 24:7

24:7 that ⁴⁵  the Son of Man must be delivered ⁴⁶  into the hands of sinful men, ⁴⁷  and be crucified, ⁴⁸  and on the third day rise again.” ⁴⁹ 

[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.

[5:13]  ³ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

[5:13]  ⁴ sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

[8:38]  ⁵ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:49]  ⁷ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[9:38]  ⁹ 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]  ¹⁰ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ¹¹ tn This verb means “to have regard for”; see Luke 1:48.

[10:25]  ¹¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[10:25]  ¹² tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ¹⁴ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[14:3]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ¹⁴ tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ¹⁵ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ¹⁶ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[17:4]  ¹⁵ sn You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.

[19:20]  ¹⁷ sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

[19:20]  ¹⁸ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ¹⁹ tn Grk “behold.”

[19:20]  ²⁰ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

[19:20]  ²¹ tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[19:42]  ¹⁹ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ²⁰ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ²¹ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:46]  ²¹ sn A quotation from Isa 56:7.

[19:46]  ²² tn Or “a hideout” (see L&N 1.57).

[19:46]  ²³ sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[22:20]  ²³ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ²⁴ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ²⁵ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

[22:42]  ²⁵ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ²⁶ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ²⁷ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:59]  ²⁷ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ²⁸ sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[23:3]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ³¹ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ³² sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:47]  ³¹ sn See the note on the word centurion in 7:2.

[23:47]  ³² tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[24:7]  ³³ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ³⁴ tn See Luke 9:22, 44; 13:33.

[24:7]  ³⁵ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ³⁶ sn See the note on crucify in 23:21.

[24:7]  ³⁷ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.