Lukas 1:16

1:16 He ¹  will turn ²  many of the people ³  of Israel to the Lord their God.

Lukas 1:47

1:47 and my spirit has begun to rejoice ⁴  in God my Savior,

Lukas 1:78

1:78 Because of ⁵  our God’s tender mercy ⁶ 

the dawn ⁷  will break ⁸  upon us from on high

Lukas 2:14

2:14 “Glory ⁹  to God in the highest,

and on earth peace among people ¹⁰  with whom he is pleased!” ¹¹ 

Lukas 2:52

2:52 And Jesus increased ¹²  in wisdom and in stature, and in favor with God and with people.

Lukas 3:6

3:6 and all humanity ¹³  will see the salvation of God.’” ¹⁴ 

Lukas 8:11

8:11 “Now the parable means ¹⁵  this: The seed is the word of God.

Lukas 9:2

9:2 and he sent ¹⁶  them out to proclaim ¹⁷  the kingdom of God ¹⁸  and to heal the sick. ¹⁹ 

Lukas 12:9

12:9 But the one who denies me before men will be denied before God’s angels.

Lukas 12:21

12:21 So it is with the one who stores up riches for himself, ²⁰  but is not rich toward God.”

Lukas 13:13

13:13 Then ²¹  he placed his hands on her, and immediately ²²  she straightened up and praised God.

Lukas 13:20

13:20 Again ²³  he said, “To what should I compare the kingdom of God? ²⁴ 

Lukas 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ²⁵ 

Lukas 18:27

18:27 He replied, “What is impossible ²⁶  for mere humans ²⁷  is possible for God.”

Lukas 20:38

20:38 Now he is not God of the dead, but of the living, ²⁸  for all live before him.” ²⁹ 

Lukas 24:53

24:53 and were continually in the temple courts ³⁰  blessing ³¹  God. ³² 

[1:16]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ² sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

[1:16]  ³ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:47]  ⁴ tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

[1:78]  ⁵ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ⁶ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ⁷ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ⁸ tn Grk “shall visit us.”

[2:14]  ⁹ sn Glory here refers to giving honor to God.

[2:14]  ¹⁰ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹¹ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[2:52]  ¹² tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[3:6]  ¹³ tn Grk “all flesh.”

[3:6]  ¹⁴ sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[8:11]  ¹⁵ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

[9:2]  ¹⁶ sn “To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49.

[9:2]  ¹⁷ tn Or “to preach.”

[9:2]  ¹⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[9:2]  ¹⁹ sn As Jesus’ own ministry (Luke 4:16-44) involved both word (to proclaim) and deed (to heal) so also would that of the disciples.

[12:21]  ²⁰ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[13:13]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ²² sn The healing took place immediately.

[13:20]  ²³ tn Grk “And again.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:20]  ²⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[17:18]  ²⁵ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[18:27]  ²⁶ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ²⁷ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[20:38]  ²⁸ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[20:38]  ²⁹ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[24:53]  ³⁰ tn Grk “in the temple.”

[24:53]  sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.

[24:53]  ³¹ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ³² tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.