Luke 9:36

9:36 After ¹  the voice had spoken, Jesus was found alone. So ²  they kept silent and told no one ³  at that time ⁴  anything of what they had seen.

Luke 11:4

11:4 and forgive us our sins,

for we also forgive everyone who sins ⁵  against us.

And do not lead us into temptation.” ⁶ 

Luke 11:19

11:19 Now if I cast out demons by Beelzebul, by whom do your sons ⁷  cast them ⁸  out? Therefore they will be your judges.

Luke 11:48

11:48 So you testify that you approve of ⁹  the deeds of your ancestors, ¹⁰  because they killed the prophets ¹¹  and you build their ¹²  tombs! ¹³ 

Luke 11:52

11:52 Woe to you experts in religious law! You have taken away ¹⁴  the key to knowledge! You did not go in yourselves, and you hindered ¹⁵  those who were going in.”

Luke 14:1

Healing Again on the Sabbath

14:1 Now ¹⁶  one Sabbath when Jesus went to dine ¹⁷  at the house of a leader ¹⁸  of the Pharisees, ¹⁹  they were watching ²⁰  him closely.

Luke 16:28

16:28 (for I have five brothers) to warn ²¹  them so that they don’t come ²²  into this place of torment.’

Luke 18:34

18:34 But ²³  the twelve ²⁴  understood none of these things. This ²⁵  saying was hidden from them, and they did not grasp ²⁶  what Jesus meant. ²⁷ 

Luke 22:23

22:23 So ²⁸  they began to question one another as to which of them it could possibly be who would do this.

[9:36]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ² tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ³ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ⁴ tn Grk “in those days.”

[11:4]  ⁵ tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.

[11:4]  ⁶ tc Most mss (א¹ A C D W Θ Ψ 070 ˹³ 33 Ï it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (Ì⁷⁵ א*^,2 B L 1 700 pc vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

[11:19]  ⁹ sn Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.

[11:19]  ¹⁰ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:48]  ¹³ tn Grk “you are witnesses and approve of.”

[11:48]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[11:48]  ¹⁵ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ¹⁶ tn “Their,” i.e., the prophets.

[11:48]  ¹⁷ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[11:52]  ¹⁷ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ¹⁸ tn Or “you tried to prevent.”

[14:1]  ²¹ tn Grk “Now it happened that one.” 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 been translated as “now” to indicate the transition to a new topic.

[14:1]  ²² tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ²³ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ²⁴ sn See the note on Pharisees in 5:17.

[14:1]  ²⁵ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[16:28]  ²⁵ sn To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.

[16:28]  ²⁶ tn Grk “lest they also come.”

[18:34]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ³⁰ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ³¹ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ³² 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]  ³³ 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.

[22:23]  ³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.