Lukas 1:14

1:14 Joy and gladness will come ¹  to you, and many will rejoice at ²  his birth, ³ 

Lukas 1:28

1:28 The ⁴  angel ⁵  came ⁶  to her and said, “Greetings, favored one, ⁷  the Lord is with you!” ⁸ 

Lukas 7:50

7:50 He ⁹  said to the woman, “Your faith ¹⁰  has saved you; ¹¹  go in peace.”

Lukas 10:8

10:8 Whenever ¹²  you enter a town ¹³  and the people ¹⁴  welcome you, eat what is set before you.

Lukas 12:17

12:17 so ¹⁵  he thought to himself, ¹⁶  ‘What should I do, for I have nowhere to store my crops?’ ¹⁷ 

Lukas 12:30

12:30 For all the nations of the world pursue ¹⁸  these things, and your Father knows that you need them.

Lukas 14:24

14:24 For I tell you, not one of those individuals ¹⁹  who were invited ²⁰  will taste my banquet!’” ²¹ 

Lukas 16:17

16:17 But it is easier for heaven and earth to pass away than for one tiny stroke of a letter ²²  in the law to become void. ²³ 

Lukas 17:16

17:16 He ²⁴  fell with his face to the ground ²⁵  at Jesus’ feet and thanked him. ²⁶  (Now ²⁷  he was a Samaritan.) ²⁸ 

Lukas 18:25

18:25 In fact, it is easier for a camel to go through the eye of a needle ²⁹  than for a rich person to enter the kingdom of God.”

Lukas 19:38

19:38 “Blessed is the king ³⁰  who comes in the name of the Lord! ³¹  Peace in heaven and glory in the highest!”

Lukas 21:28

21:28 But when these things ³²  begin to happen, stand up and raise your heads, because your redemption ³³  is drawing near.”

Lukas 22:71

22:71 Then ³⁴  they said, “Why do we need further testimony? We have heard it ourselves ³⁵  from his own lips!” ³⁶ 

Lukas 24:50

Jesus’ Departure

24:50 Then ³⁷  Jesus ³⁸  led them out as far as Bethany, ³⁹  and lifting up his hands, he blessed them.

[1:14]  ¹ tn Grk “This will be joy and gladness.”

[1:14]  ² tn Or “because of.”

[1:14]  ³ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

[1:28]  ⁴ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ⁵ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ⁶ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ⁷ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ⁸ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[7:50]  ⁹ tn Here δέ (de) has not been translated.

[7:50]  ¹⁰ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ¹¹ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[10:8]  ¹² tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ¹³ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ¹⁴ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[12:17]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ¹⁶ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ¹⁷ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[12:30]  ¹⁸ tn Grk “seek.”

[14:24]  ¹⁹ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ²⁰ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ²¹ tn Or “dinner.”

[16:17]  ²² tn Or “one small part of a letter” (L&N 33.37).

[16:17]  ²³ 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.

[17:16]  ²⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ²⁵ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ²⁶ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ²⁷ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ²⁸ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[18:25]  ²⁹ sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.

[19:38]  ³⁰ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ³¹ sn A quotation from Ps 118:26.

[21:28]  ³² sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.

[21:28]  ³³ sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).

[22:71]  ³⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ³⁵ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ³⁶ tn Grk “from his own mouth” (an idiom).

[24:50]  ³⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ³⁹ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.