Lukas 1:30

1:30 So ¹  the angel said to her, “Do not be afraid, ²  Mary, for you have found favor ³  with God!

Lukas 1:56

1:56 So ⁴  Mary stayed with Elizabeth ⁵  about three months ⁶  and then returned to her home.

Lukas 4:21

4:21 Then ⁷  he began to tell them, “Today ⁸  this scripture has been fulfilled even as you heard it being read.” ⁹ 

Lukas 7:45-46

7:45 You gave me no kiss of greeting, ¹⁰  but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet ¹¹  with perfumed oil.

Lukas 8:48

8:48 Then ¹²  he said to her, “Daughter, your faith has made you well. ¹³  Go in peace.”

Lukas 8:55

8:55 Her ¹⁴  spirit returned, ¹⁵  and she got up immediately. Then ¹⁶  he told them to give her something to eat.

Lukas 10:9

10:9 Heal ¹⁷  the sick in that town ¹⁸  and say to them, ‘The kingdom of God ¹⁹  has come upon ²⁰  you!’

Lukas 10:41

10:41 But the Lord ²¹  answered her, ²²  “Martha, Martha, ²³  you are worried and troubled ²⁴  about many things,

Lukas 12:12

12:12 for the Holy Spirit will teach you at that moment ²⁵  what you must say.” ²⁶ 

Lukas 13:12

13:12 When ²⁷  Jesus saw her, he called her to him ²⁸  and said, “Woman, ²⁹  you are freed ³⁰  from your infirmity.” ³¹ 

Lukas 21:3

21:3 He ³²  said, “I tell you the truth, ³³  this poor widow has put in more than all of them. ³⁴ 

Lukas 21:32

21:32 I tell you the truth, ³⁵  this generation ³⁶  will not pass away until all these things take place.

[1:30]  ¹ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ² sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ³ tn Or “grace.”

[1:30]  sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.

[1:56]  ⁴ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ⁵ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ⁶ sn As is typical with Luke the timing is approximate (about three months), not specific.

[4:21]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ⁸ sn See the note on today in 2:11.

[4:21]  ⁹ tn Grk “in your hearing.”

[7:45]  ¹⁰ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[7:46]  ¹¹ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[8:48]  ¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:48]  ¹³ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[8:55]  ¹⁴ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ¹⁵ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).

[10:9]  ¹⁸ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ¹⁹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ²⁰ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:41]  ²¹ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ²² tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ²³ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ²⁴ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[12:12]  ²⁵ tn Grk “in that very hour” (an idiom).

[12:12]  ²⁶ tn Grk “what it is necessary to say.”

[13:12]  ²⁷ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ²⁸ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ²⁹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ³⁰ tn Or “released.”

[13:12]  ³¹ tn Or “sickness.”

[21:3]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ³³ tn Grk “Truly, I say to you.”

[21:3]  ³⁴ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[21:32]  ³⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ³⁶ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.