Lukas 1:54

1:54 He has helped his servant Israel, remembering ¹  his mercy, ² 

Lukas 1:64

1:64 Immediately ³  Zechariah’s ⁴  mouth was opened and his tongue ⁵  released, ⁶  and he spoke, blessing God.

Lukas 4:11

4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ⁷ 

Lukas 5:34

5:34 So ⁸  Jesus said to them, “You cannot make the wedding guests ⁹  fast while the bridegroom ¹⁰  is with them, can you? ¹¹ 

Lukas 8:31

8:31 And they began to beg ¹²  him not to order ¹³  them to depart into the abyss. ¹⁴ 

Lukas 8:56

8:56 Her ¹⁵  parents were astonished, but he ordered them to tell no one ¹⁶  what had happened.

Lukas 16:17

16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ¹⁷  in the law to become void. ¹⁸ 

Lukas 18:32

18:32 For he will be handed over ¹⁹  to the Gentiles; he will be mocked, ²⁰  mistreated, ²¹  and spat on. ²² 

Lukas 19:7

19:7 And when the people ²³  saw it, they all complained, ²⁴  “He has gone in to be the guest of a man who is a sinner.” ²⁵ 

Lukas 22:25

22:25 So ²⁶  Jesus ²⁷  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ²⁸ 

[1:54]  ¹ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ² tn Or “his [God’s] loyal love.”

[1:64]  ³ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:64]  ⁴ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

[1:64]  ⁵ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

[1:64]  ⁶ tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

[4:11]  ⁷ sn A quotation from Ps 91:12.

[5:34]  ⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ⁹ tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

[5:34]  ¹⁰ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[5:34]  ¹¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

[8:31]  ¹² tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ¹³ tn Or “command.”

[8:31]  ¹⁴ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

[8:56]  ¹⁵ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ¹⁶ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[16:17]  ¹⁷ tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ¹⁸ tn Grk “to fall”; that is, “to drop out of the text.” Jesus’ point may be that the law is going to reach its goal without fail, in that the era of the promised kingdom comes.

[18:32]  ¹⁹ sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).

[18:32]  ²⁰ sn See Luke 22:63; 23:11, 36.

[18:32]  ²¹ tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”

[18:32]  ²² sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.

[19:7]  ²³ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ²⁴ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ²⁵ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[22:25]  ²⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ²⁸ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).