Lukas 1:41

1:41 When ¹  Elizabeth heard Mary’s greeting, the baby leaped ²  in her ³  womb, and Elizabeth was filled with the Holy Spirit. ⁴ 

Lukas 1:44

1:44 For the instant ⁵  the sound of your greeting reached my ears, ⁶  the baby in my womb leaped for joy. ⁷ 

Lukas 1:58

1:58 Her ⁸  neighbors and relatives heard that the Lord had shown ⁹  great mercy to her, and they rejoiced ¹⁰  with her.

Lukas 5:22

5:22 When Jesus perceived ¹¹  their hostile thoughts, ¹²  he said to them, ¹³  “Why are you raising objections ¹⁴  within yourselves?

Lukas 6:26

6:26 “Woe to you ¹⁵  when all people ¹⁶  speak well of you, for their ancestors ¹⁷  did the same things to the false prophets.

Lukas 10:41

10:41 But the Lord ¹⁸  answered her, ¹⁹  “Martha, Martha, ²⁰  you are worried and troubled ²¹  about many things,

Lukas 13:33

13:33 Nevertheless I must ²²  go on my way today and tomorrow and the next day, because it is impossible ²³  that a prophet should be killed ²⁴  outside Jerusalem.’ ²⁵ 

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ²⁶  over one sinner who repents.”

Lukas 23:3

23:3 So ²⁷  Pilate asked Jesus, ²⁸  “Are you the king ²⁹  of the Jews?” He replied, “You say so.” ³⁰ 

Lukas 23:23

23:23 But they were insistent, ³¹  demanding with loud shouts that he be crucified. And their shouts prevailed.

[1:41]  ¹ tn Grk “And it happened that.” 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ² sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ³ tn The antecedent of “her” is Elizabeth.

[1:41]  ⁴ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:44]  ⁵ tn Grk “for behold.”

[1:44]  ⁶ tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ⁷ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

[1:58]  ⁸ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ⁹ tn Grk “had magnified his mercy with her.”

[1:58]  ¹⁰ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[5:22]  ¹¹ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ¹² tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ¹³ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ¹⁴ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[6:26]  ¹⁵ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ¹⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[10:41]  ¹⁸ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ¹⁹ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ²⁰ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ²¹ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[13:33]  ²² tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ²³ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ²⁴ tn Or “should perish away from.”

[13:33]  ²⁵ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[13:33]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:10]  ²⁶ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[23:3]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ²⁹ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ³⁰ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:23]  ³¹ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.