Luke 8:28

8:28 When he saw ¹  Jesus, he cried out, fell ²  down before him, and shouted with a loud voice, “Leave me alone, ³  Jesus, Son of the Most High ⁴  God! I beg you, do not torment ⁵  me!”

Luke 9:18

Peter’s Confession

9:18 Once ⁶  when Jesus ⁷  was praying ⁸  by himself, and his disciples were nearby, he asked them, ⁹  “Who do the crowds say that I am?” ¹⁰ 

Luke 9:26

9:26 For whoever is ashamed ¹¹  of me and my words, the Son of Man will be ashamed of that person ¹²  when he comes in his glory and in the glory ¹³  of the Father and of the holy angels.

Luke 10:35

10:35 The ¹⁴  next day he took out two silver coins ¹⁵  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ¹⁶ 

Luke 10:40

10:40 But Martha was distracted ¹⁷  with all the preparations she had to make, ¹⁸  so ¹⁹  she came up to him and said, “Lord, don’t you care ²⁰  that my sister has left me to do all the work ²¹  alone? Tell ²²  her to help me.”

Luke 13:35

13:35 Look, your house is forsaken! ²³  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ²⁴ 

Luke 14:18

14:18 But one after another they all ²⁵  began to make excuses. ²⁶  The first said to him, ‘I have bought a field, ²⁷  and I must go out and see it. Please excuse me.’ ²⁸ 

Luke 15:21

15:21 Then ²⁹  his son said to him, ‘Father, I have sinned against heaven ³⁰  and against you; I am no longer worthy to be called your son.’ ³¹ 

Luke 16:24

16:24 So ³²  he called out, ³³  ‘Father Abraham, have mercy on me, and send Lazarus ³⁴  to dip the tip of his finger ³⁵  in water and cool my tongue, because I am in anguish ³⁶  in this fire.’ ³⁷ 

Luke 18:16

18:16 But Jesus called for the children, ³⁸  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ³⁹  belongs to such as these. ⁴⁰ 

Luke 19:5

19:5 And when Jesus came to that place, he looked up ⁴¹  and said to him, “Zacchaeus, come down quickly, ⁴²  because I must ⁴³  stay at your house today.” ⁴⁴ 

Luke 22:61

22:61 Then ⁴⁵  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ⁴⁶  how he had said to him, “Before a rooster crows today, you will deny me three times.”

Luke 24:39

24:39 Look at my hands and my feet; it’s me! ⁴⁷  Touch me and see; a ghost ⁴⁸  does not have flesh and bones like you see I have.”

[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.

[9:18]  ⁶ tn Grk “And it happened that.” 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:18]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ⁸ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ⁹ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ¹⁰ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[9:26]  ¹¹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ¹² tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ¹³ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[10:35]  ¹⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹⁷ tn Grk “two denarii.”

[10:35]  ¹⁸ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:40]  ²¹ 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]  ²² tn Grk “with much serving.”

[10:40]  ²³ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ²⁴ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ²⁵ tn Grk “has left me to serve alone.”

[10:40]  ²⁶ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[13:35]  ²⁶ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ²⁷ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[14:18]  ³¹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ³² sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ³³ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ³⁴ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[15:21]  ³⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ³⁷ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ³⁸ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[16:24]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ⁴² tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ⁴³ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ⁴⁴ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ⁴⁵ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ⁴⁶ sn Fire in this context is OT imagery; see Isa 66:24.

[18:16]  ⁴⁶ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ⁴⁷ sn The kingdom of God is a major theme of Jesus. 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.

[18:16]  ⁴⁸ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[19:5]  ⁵¹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ⁵² tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ⁵³ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ⁵⁴ sn On today here and in v. 9, see the note on today in 2:11.

[22:61]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ⁵⁷ 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).

[24:39]  ⁶¹ tn Grk “that it is I myself.”

[24:39]  ⁶² tn See tc note on “ghost” in v. 37.