Lukas 1:35

1:35 The angel replied, ¹  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ²  you. Therefore the child ³  to be born ⁴  will be holy; ⁵  he will be called the Son of God.

Lukas 10:7

10:7 Stay ⁶  in that same house, eating and drinking what they give you, ⁷  for the worker deserves his pay. ⁸  Do not move around from house to house.

Lukas 10:40

10:40 But Martha was distracted ⁹  with all the preparations she had to make, ¹⁰  so ¹¹  she came up to him and said, “Lord, don’t you care ¹²  that my sister has left me to do all the work ¹³  alone? Tell ¹⁴  her to help me.”

Lukas 13:6

Warning to Israel to Bear Fruit

13:6 Then ¹⁵  Jesus ¹⁶  told this parable: “A man had a fig tree ¹⁷  planted in his vineyard, and he came looking for fruit on it and found none.

Lukas 20:19

20:19 Then ¹⁸  the experts in the law ¹⁹  and the chief priests wanted to arrest ²⁰  him that very hour, because they realized he had told this parable against them. But ²¹  they were afraid of the people.

Lukas 21:4

21:4 For they all offered their gifts out of their wealth. ²²  But she, out of her poverty, put in everything she had to live on.” ²³ 

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ²⁴  you did not arrest me. ²⁵  But this is your hour, ²⁶  and that of the power ²⁷  of darkness!”

Lukas 24:18

24:18 Then one of them, named Cleopas, answered him, ²⁸  “Are you the only visitor to Jerusalem who doesn’t know ²⁹  the things that have happened there ³⁰  in these days?”

[1:35]  ¹ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ² sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ³ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ⁴ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ⁵ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[10:7]  ⁶ tn Here δέ (de) has not been translated.

[10:7]  ⁷ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ⁸ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:40]  ⁹ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ¹⁰ tn Grk “with much serving.”

[10:40]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹² tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ¹³ tn Grk “has left me to serve alone.”

[10:40]  ¹⁴ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[13:6]  ¹⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ¹⁶ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ¹⁷ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[20:19]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ¹⁹ tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ²⁰ tn Grk “tried to lay hands on him.”

[20:19]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:4]  ²² tn Grk “out of what abounded to them.”

[21:4]  ²³ tn Or “put in her entire livelihood.”

[22:53]  ²⁴ tn Grk “in the temple.”

[22:53]  ²⁵ tn Grk “lay hands on me.”

[22:53]  ²⁶ tn Or “your time.”

[22:53]  ²⁷ tn Or “authority,” “domain.”

[24:18]  ²⁸ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ²⁹ sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ³⁰ tn Grk “in it” (referring to the city of Jerusalem).