Lukas 1:15

1:15 for he will be great in the sight of ¹  the Lord. He ²  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ³ 

Lukas 9:5

9:5 Wherever ⁴  they do not receive you, ⁵  as you leave that town, ⁶  shake the dust off ⁷  your feet as a testimony against them.”

Lukas 9:36

9:36 After ⁸  the voice had spoken, Jesus was found alone. So ⁹  they kept silent and told no one ¹⁰  at that time ¹¹  anything of what they had seen.

Lukas 10:40

10:40 But Martha was distracted ¹²  with all the preparations she had to make, ¹³  so ¹⁴  she came up to him and said, “Lord, don’t you care ¹⁵  that my sister has left me to do all the work ¹⁶  alone? Tell ¹⁷  her to help me.”

Lukas 11:46

11:46 But Jesus ¹⁸  replied, ¹⁹  “Woe to you experts in religious law as well! ²⁰  You load people ²¹  down with burdens difficult to bear, yet you yourselves refuse to touch ²²  the burdens with even one of your fingers!

Lukas 14:5

14:5 Then ²³  he said to them, “Which of you, if you have a son ²⁴  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ²⁵  Then ²⁶  they threw dice ²⁷  to divide his clothes. ²⁸ 

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ²⁹  “Are you the only visitor to Jerusalem who doesn’t know ³⁰  the things that have happened there ³¹  in these days?”

[1:15]  ¹ tn Grk “before.”

[1:15]  ² tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ³ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:15]  sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.

[9:5]  ⁴ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ⁵ tn Grk “all those who do not receive you.”

[9:5]  ⁶ tn Or “city.”

[9:5]  ⁷ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:36]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

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

[9:36]  ¹⁰ 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]  ¹¹ tn Grk “in those days.”

[10:40]  ¹² 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]  ¹³ tn Grk “with much serving.”

[10:40]  ¹⁴ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹⁵ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ¹⁶ tn Grk “has left me to serve alone.”

[10:40]  ¹⁷ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:46]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ¹⁹ tn Grk “said.”

[11:46]  ²⁰ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ²¹ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ²² tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[14:5]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ²⁴ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[23:34]  ²⁵ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ²⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ²⁷ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ²⁸ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[24:18]  ²⁹ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ³⁰ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ³¹ tn Grk “in it” (referring to the city of Jerusalem).