Lukas 1:77

1:77 to give his people knowledge of salvation ¹  through the forgiveness ²  of their sins.

Lukas 2:32

2:32 a light, ³ 

for revelation to the Gentiles,

and for glory ⁴  to your people Israel.”

Lukas 2:39

2:39 So ⁵  when Joseph and Mary ⁶  had performed ⁷  everything according to the law of the Lord, ⁸  they returned to Galilee, to their own town ⁹  of Nazareth. ¹⁰ 

Lukas 9:30

9:30 Then ¹¹  two men, Moses and Elijah, ¹²  began talking with him. ¹³ 

Lukas 19:40

19:40 He answered, ¹⁴  “I tell you, if they ¹⁵  keep silent, the very stones ¹⁶  will cry out!”

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 23:27

23:27 A great number of the people followed him, among them women ¹⁷  who were mourning ¹⁸  and wailing for him.

[1:77]  ¹ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ² sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[2:32]  ³ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ⁴ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[2:39]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ⁶ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ⁷ tn Or “completed.”

[2:39]  ⁸ sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ⁹ tn Or “city.”

[2:39]  ¹⁰ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[9:30]  ¹¹ tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. 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).

[9:30]  ¹² sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ¹³ tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[19:40]  ¹⁴ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ¹⁵ tn Grk “these.”

[19:40]  ¹⁶ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[23:27]  ¹⁷ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ¹⁸ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.