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 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁴  for I proclaim to you good news ⁵  that brings great joy to all the people:

Lukas 5:39

5:39 ⁶  No ⁷  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ⁸ 

Lukas 8:3

8:3 and Joanna the wife of Cuza ⁹  (Herod’s ¹⁰  household manager), ¹¹  Susanna, and many others who provided for them ¹²  out of their own resources.

Lukas 13:24

13:24 “Exert every effort ¹³  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to.

Lukas 16:1-2

The Parable of the Clever Steward

16:1 Jesus ¹⁴  also said to the disciples, “There was a rich man who was informed of accusations ¹⁵  that his manager ¹⁶  was wasting ¹⁷  his assets. 16:2 So ¹⁸  he called the manager ¹⁹  in and said to him, ‘What is this I hear about you? ²⁰  Turn in the account of your administration, ²¹  because you can no longer be my manager.’

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ²²  and said to him, “Zacchaeus, come down quickly, ²³  because I must ²⁴  stay at your house today.” ²⁵ 

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ²⁶  lord,

“Sit at my right hand,

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ²⁷  But she, out of her poverty, put in everything she had to live on.” ²⁸ 

Lukas 21:25

The Arrival of the Son of Man

21:25 “And there will be signs in the sun and moon and stars, ²⁹  and on the earth nations will be in distress, ³⁰  anxious ³¹  over the roaring of the sea and the surging waves.

Lukas 23:29

23:29 For this is certain: ³²  The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ ³³ 

[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.

[2:10]  ⁴ tn Grk “behold.”

[2:10]  ⁵ tn Grk “I evangelize to you great joy.”

[5:39]  ⁶ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

[5:39]  ⁷ tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ⁸ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

[5:39]  tn Grk “good.”

[5:39]  sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

[8:3]  ⁹ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ¹⁰ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ¹¹ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ¹² tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[13:24]  ¹³ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[16:1]  ¹⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ¹⁵ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ¹⁶ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ¹⁷ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[16:2]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ¹⁹ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²⁰ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²¹ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[19:5]  ²² 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]  ²³ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ²⁴ 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]  ²⁵ sn On today here and in v. 9, see the note on today in 2:11.

[20:42]  ²⁶ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[21:4]  ²⁷ tn Grk “out of what abounded to them.”

[21:4]  ²⁸ tn Or “put in her entire livelihood.”

[21:25]  ²⁹ sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.

[21:25]  ³⁰ tn Grk “distress of nations.”

[21:25]  ³¹ tn Or “in consternation” (L&N 32.9).

[23:29]  ³² tn Grk “For behold.”

[23:29]  ³³ tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”

[23:29]  sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.