Lukas 1:23

1:23 When his time of service was over, ¹  he went to his home.

Lukas 3:6

3:6 and all humanity ²  will see the salvation of God.’” ³ 

Lukas 6:36

6:36 Be merciful, ⁴  just as your Father is merciful.

Lukas 7:48

7:48 Then ⁵  Jesus ⁶  said to her, “Your sins are forgiven.” ⁷ 

Lukas 8:9

8:9 Then ⁸  his disciples asked him what this parable meant. ⁹ 

Lukas 8:11

8:11 “Now the parable means ¹⁰  this: The seed is the word of God.

Lukas 12:57

Clear the Debts

12:57 “And ¹¹  why don’t you judge for yourselves what is right?

Lukas 20:4

20:4 John’s baptism ¹²  – was it from heaven or from people?” ¹³ 

Lukas 21:19

21:19 By your endurance ¹⁴  you will gain ¹⁵  your lives. ¹⁶ 

Lukas 23:52

23:52 He went to Pilate and asked for the body ¹⁷  of Jesus.

[1:23]  ¹ tn Grk “And it happened that as the days of his service were ended.” 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.

[3:6]  ² tn Grk “all flesh.”

[3:6]  ³ sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[6:36]  ⁴ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[7:48]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ⁷ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[8:9]  ⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:9]  ⁹ tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

[8:11]  ¹⁰ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

[12:57]  ¹¹ tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

[20:4]  ¹² sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.

[20:4]  ¹³ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[20:4]  sn The question is whether John’s ministry was of divine or human origin.

[21:19]  ¹⁴ sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.

[21:19]  ¹⁵ tc Some important Greek witnesses plus the majority of mss (א D L W Ψ Ë¹ Ï) read the aorist imperative κτήσασθε (kthsasqe) here, though some mss (A B Θ Ë¹³ 33 pc lat sa) read the future indicative κτήσεσθε (kthsesqe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.

[21:19]  ¹⁶ tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.

[23:52]  ¹⁷ sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).