Lukas 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹  for I proclaim to you good news ²  that brings great joy to all the people:

Lukas 2:20

2:20 So ³  the shepherds returned, glorifying and praising ⁴  God for all they had heard and seen; everything was just as they had been told. ⁵ 

Lukas 6:22

6:22 “Blessed are you when people ⁶  hate you, and when they exclude you and insult you and reject you as evil ⁷  on account of the Son of Man!

Lukas 7:11

Raising a Widow’s Son

7:11 Soon ⁸  afterward ⁹  Jesus ¹⁰  went to a town ¹¹  called Nain, and his disciples and a large crowd went with him.

Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ¹²  Jesus ¹³  called ¹⁴  the twelve ¹⁵  together, he gave them power and authority over all demons and to cure ¹⁶  diseases,

Lukas 9:39

9:39 A ¹⁷  spirit seizes him, and he suddenly screams; ¹⁸  it throws him into convulsions ¹⁹  and causes him to foam at the mouth. It hardly ever leaves him alone, torturing ²⁰  him severely.

Lukas 12:4

12:4 “I ²¹  tell you, my friends, do not be afraid of those who kill the body, ²²  and after that have nothing more they can do.

Lukas 14:8

14:8 “When you are invited by someone to a wedding feast, ²³  do not take ²⁴  the place of honor, because a person more distinguished than you may have been invited by your host. ²⁵ 

Lukas 17:20

The Coming of the Kingdom

17:20 Now at one point ²⁶  the Pharisees ²⁷  asked Jesus ²⁸  when the kingdom of God ²⁹  was coming, so he answered, “The kingdom of God is not coming with signs ³⁰  to be observed,

Lukas 17:22

The Coming of the Son of Man

17:22 Then ³¹  he said to the disciples, “The days are coming when you will desire to see one of the days ³²  of the Son of Man, and you will not see it.

[2:10]  ¹ tn Grk “behold.”

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

[2:20]  ³ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ⁴ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ⁵ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:20]  sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

[6:22]  ⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ⁷ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[7:11]  ⁸ tn Grk “And it happened that soon.” 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.

[7:11]  ⁹ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ¹¹ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[9:1]  ¹² tn Here δέ (de) has not been translated.

[9:1]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ¹⁴ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ¹⁵ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ¹⁶ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[9:39]  ¹⁷ tn Grk “and behold, a.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:39]  ¹⁸ tn The Greek here is slightly ambiguous; the subject of the verb “screams” could be either the son or the spirit.

[9:39]  ¹⁹ sn The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20.

[9:39]  ²⁰ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

[12:4]  ²¹ tn Here δέ (de) has not been translated.

[12:4]  ²² sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[14:8]  ²³ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ²⁴ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ²⁵ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[17:20]  ²⁶ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ²⁷ sn See the note on Pharisees in 5:17.

[17:20]  ²⁸ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ²⁹ 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.

[17:20]  ³⁰ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[17:22]  ³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ³² sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.