Luke 4:8

4:8 Jesus ¹  answered him, ²  “It is written, ‘You are to worship ³  the Lord ⁴  your God and serve only him.’” ⁵ 

Luke 7:40

7:40 So ⁶  Jesus answered him, ⁷  “Simon, I have something to say to you.” He replied, ⁸  “Say it, Teacher.”

Luke 11:33

Internal Light

11:33 “No one after lighting a lamp puts it in a hidden place ⁹  or under a basket, ¹⁰  but on a lampstand, so that those who come in can see the light.

Luke 18:17

18:17 I tell you the truth, ¹¹  whoever does not receive ¹²  the kingdom of God like a child ¹³  will never ¹⁴  enter it.”

Luke 22:8

22:8 Jesus ¹⁵  sent Peter and John, saying, “Go and prepare the Passover ¹⁶  for us to eat.” ¹⁷ 

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¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

³ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

⁴ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

⁵ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

⁶ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

⁷ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

sn Jesus answered him. Note that as the Pharisee is denying to himself that Jesus is a prophet, Jesus is reading his thoughts.

⁸ tn Grk “he said.”

⁹ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

¹⁰ tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹² sn On receive see John 1:12.

¹³ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

¹⁴ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

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

¹⁶ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

¹⁷ tn Grk “for us, so that we may eat.”