Lukas 1:34

1:34 Mary ¹  said to the angel, “How will this be, since I have not had sexual relations with ²  a man?”

Lukas 1:53

1:53 he has filled the hungry with good things, ³  and has sent the rich away empty. ⁴ 

Lukas 3:15

3:15 While the people were filled with anticipation ⁵  and they all wondered ⁶  whether perhaps John ⁷  could be the Christ, ⁸ 

Lukas 4:8

4:8 Jesus ⁹  answered him, ¹⁰  “It is written, ‘You are to worship ¹¹  the Lord ¹²  your God and serve only him.’” ¹³ 

Lukas 7:33

7:33 For John the Baptist has come ¹⁴  eating no bread and drinking no wine, ¹⁵  and you say, ‘He has a demon!’ ¹⁶ 

Lukas 12:7

12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; ¹⁷  you are more valuable than many sparrows.

Lukas 12:17

12:17 so ¹⁸  he thought to himself, ¹⁹  ‘What should I do, for I have nowhere to store my crops?’ ²⁰ 

Lukas 13:8

13:8 But the worker ²¹  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ²²  on it.

Lukas 13:26

13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ²³ 

Lukas 14:11

14:11 For everyone who exalts himself will be humbled, but ²⁴  the one who humbles ²⁵  himself will be exalted.”

Lukas 15:2

15:2 But ²⁶  the Pharisees ²⁷  and the experts in the law ²⁸  were complaining, ²⁹  “This man welcomes ³⁰  sinners and eats with them.”

Lukas 16:20

16:20 But at his gate lay ³¹  a poor man named Lazarus ³²  whose body was covered with sores, ³³ 

Lukas 17:23

17:23 Then people ³⁴  will say to you, ‘Look, there he is!’ ³⁵  or ‘Look, here he is!’ Do not go out or chase after them. ³⁶ 

Lukas 20:31

20:31 and then the third married her, and in this same way all seven died, leaving no children.

Lukas 22:25

22:25 So ³⁷  Jesus ³⁸  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ³⁹ 

Lukas 22:33

22:33 But Peter ⁴⁰  said to him, “Lord, I am ready to go with you both to prison and to death!” ⁴¹ 

Lukas 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Lukas 22:54

Jesus’ Condemnation and Peter’s Denials

22:54 Then ⁴²  they arrested ⁴³  Jesus, ⁴⁴  led him away, and brought him into the high priest’s house. ⁴⁵  But Peter was following at a distance.

Lukas 23:44

23:44 It was now ⁴⁶  about noon, ⁴⁷  and darkness came over the whole land until three in the afternoon, ⁴⁸ 

[1:34]  ¹ tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:34]  ² tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.

[1:53]  ³ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ⁴ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[3:15]  ⁵ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  sn The people were filled with anticipation because they were hoping God would send someone to deliver them.

[3:15]  ⁶ tn Grk “pondered in their hearts.”

[3:15]  ⁷ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:15]  sn See the note on Christ in 2:11.

[4:8]  ⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ¹⁰ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ¹¹ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ¹² tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ¹³ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[7:33]  ¹⁴ tn The perfect tenses in both this verse and the next do more than mere aorists would. They not only summarize, but suggest the characteristics of each ministry were still in existence at the time of speaking.

[7:33]  ¹⁵ tn Grk “neither eating bread nor drinking wine,” but this is somewhat awkward in contemporary English.

[7:33]  ¹⁶ sn John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon.

[12:7]  ¹⁷ sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.

[12:17]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ¹⁹ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ²⁰ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[13:8]  ²¹ tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

[13:8]  ²² tn Grk “toss manure [on it].” This is a reference to manure used as fertilizer.

[13:26]  ²³ sn This term refers to wide streets, and thus suggests the major streets of a city.

[14:11]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ²⁵ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[15:2]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ²⁷ sn See the note on Pharisees in 5:17.

[15:2]  ²⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ²⁹ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ³⁰ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[16:20]  ³¹ tn The passive verb ἐβέβλητο (ebeblhto) does not indicate how Lazarus got there. Cf. BDAG 163 s.v. βάλλω 1.b, “he lay before the door”; Josephus, Ant. 9.10.2 (9.209).

[16:20]  ³² sn This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.

[16:20]  ³³ tn Or “was covered with ulcers.” The words “whose body” are implied in the context (L&N 23.180).

[17:23]  ³⁴ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ³⁵ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ³⁶ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.

[22:25]  ³⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ³⁹ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[22:33]  ⁴⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ⁴¹ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

[22:54]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ⁴³ tn Or “seized” (L&N 37.109).

[22:54]  ⁴⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ⁴⁵ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

[23:44]  ⁴⁶ tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[23:44]  ⁴⁷ tn Grk “the sixth hour.”

[23:44]  ⁴⁸ tn Grk “until the ninth hour.”