Lukas 1:45

1:45 And blessed ¹  is she who believed that ²  what was spoken to her by ³  the Lord would be fulfilled.” ⁴ 

Lukas 1:51

1:51 He has demonstrated power ⁵  with his arm; he has scattered those whose pride wells up from the sheer arrogance ⁶  of their hearts.

Lukas 2:14

2:14 “Glory ⁷  to God in the highest,

and on earth peace among people ⁸  with whom he is pleased!” ⁹ 

Lukas 4:5

4:5 Then ¹⁰  the devil ¹¹  led him up ¹²  to a high place ¹³  and showed him in a flash all the kingdoms of the world.

Lukas 4:14

The Beginning of Jesus’ Ministry in Galilee

4:14 Then ¹⁴  Jesus, in the power of the Spirit, ¹⁵  returned to Galilee, and news about him spread ¹⁶  throughout the surrounding countryside. ¹⁷ 

Lukas 9:51

Rejection in Samaria

9:51 Now when ¹⁸  the days drew near ¹⁹  for him to be taken up, ²⁰  Jesus ²¹  set out resolutely ²²  to go to Jerusalem. ²³ 

Lukas 10:39

10:39 She ²⁴  had a sister named Mary, who sat ²⁵  at the Lord’s feet ²⁶  and listened to what he said.

Lukas 13:13

13:13 Then ²⁷  he placed his hands on her, and immediately ²⁸  she straightened up and praised God.

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ²⁹  Jesus ³⁰  told them a parable to show them they should always ³¹  pray and not lose heart. ³² 

Lukas 18:33

18:33 They will flog him severely ³³  and kill him. Yet ³⁴  on the third day he will rise again.”

Lukas 18:40

18:40 So ³⁵  Jesus stopped and ordered the beggar ³⁶  to be brought to him. When the man ³⁷  came near, Jesus ³⁸  asked him,

Lukas 21:29

The Parable of the Fig Tree

21:29 Then ³⁹  he told them a parable: “Look at the fig tree and all the other trees. ⁴⁰ 

Lukas 22:39

On the Mount of Olives

22:39 Then ⁴¹  Jesus ⁴²  went out and made his way, ⁴³  as he customarily did, to the Mount of Olives, ⁴⁴  and the disciples followed him.

[1:45]  ¹ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ² tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ³ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ⁴ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:45]  sn This term speaks of completion of something planned (2 Chr 29:35).

[1:51]  ⁵ tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

[1:51]  ⁶ tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

[2:14]  ⁷ sn Glory here refers to giving honor to God.

[2:14]  ⁸ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ⁹ 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).

[4:5]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

[4:5]  ¹¹ tn Grk “he.”

[4:5]  ¹² tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ¹³ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:14]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:14]  ¹⁵ sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

[4:14]  ¹⁶ tn Grk “went out.”

[4:14]  ¹⁷ tn Grk “all the surrounding region.”

[9:51]  ¹⁸ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:51]  ¹⁹ tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ²⁰ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ²² tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ²⁵ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ²⁶ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[13:13]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ²⁸ sn The healing took place immediately.

[18:1]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ³¹ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ³² sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[18:33]  ³³ tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[18:33]  ³⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[18:40]  ³⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ³⁶ tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ³⁷ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:29]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:29]  ⁴⁰ tn Grk “all the trees.”

[22:39]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ⁴³ tn Grk “went.”

[22:39]  ⁴⁴ sn See the note on the Mount of Olives in Luke 19:29.