Lukas 1:20

1:20 And now, ¹  because you did not believe my words, which will be fulfilled in their time, ²  you will be silent, unable to speak, ³  until the day these things take place.”

Lukas 1:38

1:38 So ⁴  Mary said, “Yes, ⁵  I am a servant ⁶  of the Lord; let this happen to me ⁷  according to your word.” ⁸  Then ⁹  the angel departed from her.

Lukas 2:20

2:20 So ¹⁰  the shepherds returned, glorifying and praising ¹¹  God for all they had heard and seen; everything was just as they had been told. ¹² 

Lukas 4:40

4:40 As the sun was setting, all those who had any relatives ¹³  sick with various diseases brought them to Jesus. ¹⁴  He placed ¹⁵  his hands on every one of them and healed them.

Lukas 11:48

11:48 So you testify that you approve of ¹⁶  the deeds of your ancestors, ¹⁷  because they killed the prophets ¹⁸  and you build their ¹⁹  tombs! ²⁰ 

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ²¹  will be demanded back from ²²  you, but who will get what you have prepared for yourself?’ ²³ 

Lukas 13:16

13:16 Then ²⁴  shouldn’t ²⁵  this woman, a daughter of Abraham whom Satan ²⁶  bound for eighteen long ²⁷  years, be released from this imprisonment ²⁸  on the Sabbath day?”

Lukas 15:4

15:4 “Which one ²⁹  of you, if he has a hundred ³⁰  sheep and loses one of them, would not leave the ninety-nine in the open pasture ³¹  and go look for ³²  the one that is lost until he finds it? ³³ 

Lukas 15:13

15:13 After ³⁴  a few days, ³⁵  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ³⁶  his wealth ³⁷  with a wild lifestyle.

Lukas 16:9

16:9 And I tell you, make friends for yourselves by how you use worldly wealth, ³⁸  so that when it runs out you will be welcomed ³⁹  into the eternal homes. ⁴⁰ 

Lukas 16:25

16:25 But Abraham said, ‘Child, ⁴¹  remember that in your lifetime you received your good things and Lazarus likewise bad things, but now he is comforted here and you are in anguish. ⁴² 

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ⁴³  you did not arrest me. ⁴⁴  But this is your hour, ⁴⁵  and that of the power ⁴⁶  of darkness!”

Lukas 22:58

22:58 Then ⁴⁷  a little later someone else ⁴⁸  saw him and said, “You are one of them too.” But Peter said, “Man, ⁴⁹  I am not!”

[1:20]  ¹ tn Grk “behold.”

[1:20]  ² sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[1:38]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ⁵ tn Grk “behold.”

[1:38]  ⁶ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ⁷ tn Grk “let this be to me.”

[1:38]  ⁸ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:20]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ¹¹ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ¹² 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.

[4:40]  ¹³ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

[4:40]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:40]  ¹⁵ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

[11:48]  ¹⁶ tn Grk “you are witnesses and approve of.”

[11:48]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[11:48]  ¹⁸ tn Grk “them”; the referent (the prophets) has been specified in the translation for clarity.

[11:48]  ¹⁹ tn “Their,” i.e., the prophets.

[11:48]  ²⁰ tc The majority of mss list a specific object (“their tombs”), filling out the sentence (although there are two different words for “tombs” among the mss, as well as different word orders: αὐτῶν τὰ μνημεῖα (autwn ta mnhmeia; found in A C W Θ Ψ 33 Ï) and τοὺς τάφους αὐτῶν (tou" tafou" autwn; found in Ë^1,[13] 2542 pc). This suggests that early copyists had no term in front of them but felt the verb needed an object. But since a wide distribution of early Alexandrian and Western mss lack these words (Ì⁷⁵ א B D L 579 1241 it sa), it is likely that they were not part of the original text of Luke. Nevertheless, the words “their tombs” are inserted in the translation because of requirements of English style.

[12:20]  ²¹ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ²² tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ²³ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[13:16]  ²⁴ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ²⁵ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ²⁶ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²⁷ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²⁸ tn Or “bondage”; Grk “bond.”

[15:4]  ²⁹ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ³⁰ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ³¹ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ³² tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ³³ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[15:13]  ³⁴ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ³⁵ tn Grk “after not many days.”

[15:13]  ³⁶ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ³⁷ tn Or “estate” (the same word has been translated “estate” in v. 12).

[16:9]  ³⁸ tn Grk “unrighteous mammon.” Mammon is the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. The call is to be generous and kind in its use. Zacchaeus becomes the example of this in Luke’s Gospel (19:1-10).

[16:9]  ³⁹ sn The passive refers to the welcome of heaven.

[16:9]  ⁴⁰ tn Grk “eternal tents” (as dwelling places).

[16:25]  ⁴¹ tn The Greek term here is τέκνον (teknon), which could be understood as a term of endearment.

[16:25]  ⁴² tn Or “in terrible pain” (L&N 24.92). Here is the reversal Jesus mentioned in Luke 6:20-26.

[22:53]  ⁴³ tn Grk “in the temple.”

[22:53]  ⁴⁴ tn Grk “lay hands on me.”

[22:53]  ⁴⁵ tn Or “your time.”

[22:53]  ⁴⁶ tn Or “authority,” “domain.”

[22:58]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ⁴⁸ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ⁴⁹ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.