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 1:61

1:61 They ³  said to her, “But ⁴  none of your relatives bears this name.” ⁵ 

Lukas 4:13

4:13 So ⁶  when the devil ⁷  had completed every temptation, he departed from him until a more opportune time. ⁸ 

Lukas 9:21

9:21 But he forcefully commanded ⁹  them not to tell this to anyone, ¹⁰ 

Lukas 13:10

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ¹¹  on the Sabbath,

Lukas 14:32

14:32 If he cannot succeed, ¹²  he will send a representative ¹³  while the other is still a long way off and ask for terms of peace. ¹⁴ 

Lukas 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ¹⁵ 

Lukas 18:6

18:6 And the Lord said, “Listen to what the unrighteous judge says! ¹⁶ 

Lukas 20:39

20:39 Then ¹⁷  some of the experts in the law ¹⁸  answered, “Teacher, you have spoken well!” ¹⁹ 

Lukas 21:14

21:14 Therefore be resolved ²⁰  not to rehearse ²¹  ahead of time how to make your defense.

[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.

[1:61]  ³ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ⁴ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ⁵ tn Grk “There is no one from your relatives who is called by this name.”

[4:13]  ⁶ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ⁷ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ⁸ tn Grk “until a favorable time.”

[4:13]  sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

[9:21]  ⁹ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ¹⁰ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[13:10]  ¹¹ sn See the note on synagogues in 4:15.

[14:32]  ¹² tn Grk “And if not.” Here δέ (de) has not been translated; “succeed” is implied and has been supplied in the translation for clarity.

[14:32]  ¹³ tn Grk “a messenger.”

[14:32]  ¹⁴ sn This image is slightly different from the former one about the tower (vv. 28-30). The first part of the illustration (sit down first and determine) deals with preparation. The second part of the illustration (ask for terms of peace) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.

[17:18]  ¹⁵ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[18:6]  ¹⁶ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[20:39]  ¹⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:39]  ¹⁸ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:39]  ¹⁹ sn Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.

[21:14]  ²⁰ tn Grk “determine in your hearts.”

[21:14]  ²¹ tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.