Lukas 1:19

1:19 The ¹  angel answered him, “I am Gabriel, who stands ²  in the presence of God, and I was sent to speak to you and to bring ³  you this good news.

Lukas 1:47

1:47 and my spirit has begun to rejoice ⁴  in God my Savior,

Lukas 4:35

4:35 But ⁵  Jesus rebuked him: ⁶  “Silence! Come out of him!” ⁷  Then, after the demon threw the man ⁸  down in their midst, he came out of him without hurting him. ⁹ 

Lukas 7:42

7:42 When they could not pay, he canceled ¹⁰  the debts of both. Now which of them will love him more?”

Lukas 10:32

10:32 So too a Levite, when he came up to ¹¹  the place and saw him, ¹²  passed by on the other side.

Lukas 12:11

12:11 But when they bring you before the synagogues, ¹³  the ¹⁴  rulers, and the authorities, do not worry about how you should make your defense ¹⁵  or what you should say,

Lukas 14:5

14:5 Then ¹⁶  he said to them, “Which of you, if you have a son ¹⁷  or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?”

Lukas 16:22

16:22 “Now ¹⁸  the poor man died and was carried by the angels to Abraham’s side. ¹⁹  The ²⁰  rich man also died and was buried. ²¹ 

Lukas 16:24

16:24 So ²²  he called out, ²³  ‘Father Abraham, have mercy on me, and send Lazarus ²⁴  to dip the tip of his finger ²⁵  in water and cool my tongue, because I am in anguish ²⁶  in this fire.’ ²⁷ 

Lukas 20:43

20:43 until I make your enemies a footstool for your feet.”’ ²⁸ 

Lukas 21:16

21:16 You will be betrayed even by parents, ²⁹  brothers, relatives, ³⁰  and friends, and they will have some of you put to death.

Lukas 21:36

21:36 But stay alert at all times, ³¹  praying that you may have strength to escape all these things that must ³²  happen, and to stand before the Son of Man.”

Lukas 23:55

23:55 The ³³  women who had accompanied Jesus ³⁴  from Galilee followed, and they saw the tomb and how his body was laid in it.

Lukas 24:24

24:24 Then ³⁵  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ³⁶ 

Lukas 24:48

24:48 You are witnesses ³⁷  of these things.

[1:19]  ¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ² tn Grk “the one who is standing before God.”

[1:19]  ³ tn Grk “to announce these things of good news to you.”

[1:47]  ⁴ tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

[4:35]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.

[4:35]  ⁶ tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[4:35]  ⁷ sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.

[4:35]  ⁸ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[4:35]  ⁹ sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.

[7:42]  ¹⁰ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[10:32]  ¹¹ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ¹² tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[12:11]  ¹³ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  sn See the note on synagogues in 4:15.

[12:11]  ¹⁴ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:11]  ¹⁵ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[14:5]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:5]  ¹⁷ tc Here “son,” found in Ì^45,75 (A) B W Ï, is the preferred reading. The other reading, “donkey” (found in א K L Ψ Ë^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”

[16:22]  ¹⁸ tn Grk “Now it happened that the.” 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.

[16:22]  ¹⁹ tn Grk “to Abraham’s bosom.” The phrase “carried by the angels to Abraham’s bosom” describes being gathered to the fathers and is a way to refer to heaven (Gen 15:15; 47:30; Deut 31:16).

[16:22]  ²⁰ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:22]  ²¹ sn The shorter description suggests a different fate, which is confirmed in the following verses.

[16:24]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ²³ tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ²⁴ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ²⁵ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ²⁶ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ²⁷ sn Fire in this context is OT imagery; see Isa 66:24.

[20:43]  ²⁸ sn A quotation from Ps 110:1.

[21:16]  ²⁹ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ³⁰ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[21:36]  ³¹ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ³² tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[23:55]  ³³ tn Here δέ (de) has not been translated.

[23:55]  ³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[24:24]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ³⁶ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:48]  ³⁷ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.