Lukas 1:36

1:36 “And look, ¹  your relative ²  Elizabeth has also become pregnant with ³  a son in her old age – although she was called barren, she is now in her sixth month! ⁴ 

Lukas 2:9-10

2:9 An ⁵  angel of the Lord ⁶  appeared to ⁷  them, and the glory of the Lord shone around them, and they were absolutely terrified. ⁸  2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁹  for I proclaim to you good news ¹⁰  that brings great joy to all the people:

Lukas 6:20

6:20 Then ¹¹  he looked up ¹²  at his disciples and said:

“Blessed ¹³  are you who are poor, ¹⁴  for the kingdom of God belongs ¹⁵  to you.

Lukas 8:41

8:41 Then ¹⁶  a man named Jairus, who was a ruler ¹⁷  of the synagogue, ¹⁸  came up. Falling ¹⁹  at Jesus’ feet, he pleaded ²⁰  with him to come to his house,

Lukas 13:16

13:16 Then ²¹  shouldn’t ²²  this woman, a daughter of Abraham whom Satan ²³  bound for eighteen long ²⁴  years, be released from this imprisonment ²⁵  on the Sabbath day?”

Lukas 24:13

Jesus Walks the Road to Emmaus

24:13 Now ²⁶  that very day two of them ²⁷  were on their way to a village called Emmaus, about seven miles ²⁸  from Jerusalem. ²⁹ 

Lukas 24:17

24:17 Then ³⁰  he said to them, “What are these matters ³¹  you are discussing so intently ³²  as you walk along?” And they stood still, looking sad.

[1:36]  ¹ tn Grk “behold.”

[1:36]  ² tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ³ tn Or “has conceived.”

[1:36]  ⁴ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[2:9]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ⁷ tn Or “stood in front of.”

[2:9]  ⁸ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[2:9]  sn Terrified. See similar responses in Luke 1:12, 29.

[2:10]  ⁹ tn Grk “behold.”

[2:10]  ¹⁰ tn Grk “I evangelize to you great joy.”

[6:20]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:20]  ¹² tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (epara") has been translated as a finite verb due to requirements of contemporary English style.

[6:20]  ¹³ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[6:20]  ¹⁴ sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[6:20]  ¹⁵ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”

[8:41]  ¹⁶ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:41]  ¹⁷ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ¹⁸ sn See the note on synagogues in 4:15.

[8:41]  ¹⁹ tn Grk “and falling.” 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 in the translation at this point.

[8:41]  ²⁰ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[13:16]  ²¹ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ²² tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ²³ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ²⁴ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ²⁵ tn Or “bondage”; Grk “bond.”

[24:13]  ²⁶ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[24:13]  ²⁷ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ²⁸ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:17]  ³⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ³¹ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ³² tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).