Lukas 1:27

1:27 to a virgin engaged ¹  to a man whose name was Joseph, a descendant of David, ²  and the virgin’s name was Mary.

Lukas 4:27

4:27 And there were many lepers in Israel in the time of the prophet Elisha, ³  yet ⁴  none of them was cleansed except Naaman the Syrian.” ⁵ 

Lukas 7:7

7:7 That is why ⁶  I did not presume ⁷  to come to you. Instead, say the word, and my servant must be healed. ⁸ 

Lukas 12:15

12:15 Then ⁹  he said to them, “Watch out and guard yourself from ¹⁰  all types of greed, ¹¹  because one’s life does not consist in the abundance of his possessions.”

Lukas 13:31

Going to Jerusalem

13:31 At that time, ¹²  some Pharisees ¹³  came up and said to Jesus, ¹⁴  “Get away from here, ¹⁵  because Herod ¹⁶  wants to kill you.”

Lukas 16:30

16:30 Then ¹⁷  the rich man ¹⁸  said, ‘No, father Abraham, but if someone from the dead ¹⁹  goes to them, they will repent.’

Lukas 17:33

17:33 Whoever tries to keep ²⁰  his life will lose it, but whoever loses his life ²¹  will preserve it.

Lukas 18:3

18:3 There was also a widow ²²  in that city ²³  who kept coming ²⁴  to him and saying, ‘Give me justice against my adversary.’

[1:27]  ¹ tn Or “promised in marriage.”

[1:27]  ² tn Grk “Joseph, of the house of David.”

[1:27]  sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.

[4:27]  ³ sn On Elisha see 2 Kgs 5:1-14.

[4:27]  ⁴ tn Here καί (kai) has been translated as “yet” to indicate the contrast.

[4:27]  ⁵ sn The reference to Naaman the Syrian (see 2 Kgs 5:1-24) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.

[7:7]  ⁶ tn Or “roof; therefore.”

[7:7]  ⁷ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ⁸ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[12:15]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:15]  ¹⁰ tn See L&N 13.154 for this use of the middle voice of φυλάσσω (fulassw) in this verse.

[12:15]  ¹¹ tn Or “avarice,” “covetousness.” Note the warning covers more than money and gets at the root attitude – the strong desire to acquire more and more possessions and experiences.

[13:31]  ¹² tn Grk “At that very hour.”

[13:31]  ¹³ sn See the note on Pharisees in 5:17.

[13:31]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹⁵ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ¹⁶ sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[16:30]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ¹⁸ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ¹⁹ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[17:33]  ²⁰ tn Or “tries to preserve”; Grk “seeks to gain.”

[17:33]  sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to keep his life) and then will be subject to this judgment (which is losing it).

[17:33]  ²¹ sn Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving (Luke 12:4-6).

[18:3]  ²² sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ²³ tn Or “town.”

[18:3]  ²⁴ tn This is an iterative imperfect; the widow did this on numerous occasions.