Lukas 1:40

1:40 and entered Zechariah’s house and greeted Elizabeth.

Lukas 1:73

1:73 the oath ¹  that he swore to our ancestor ²  Abraham.

This oath grants ³ 

Lukas 1:77

1:77 to give his people knowledge of salvation ⁴  through the forgiveness ⁵  of their sins.

Lukas 2:17

2:17 When ⁶  they saw him, ⁷  they related what they had been told ⁸  about this child,

Lukas 7:5

7:5 because he loves our nation, ⁹  and even ¹⁰  built our synagogue.” ¹¹ 

Lukas 7:18

Jesus and John the Baptist

7:18 John’s ¹²  disciples informed him about all these things. So ¹³  John called ¹⁴  two of his disciples

Lukas 8:55

8:55 Her ¹⁵  spirit returned, ¹⁶  and she got up immediately. Then ¹⁷  he told them to give her something to eat.

Lukas 9:21

9:21 But he forcefully commanded ¹⁸  them not to tell this to anyone, ¹⁹ 

Lukas 11:12

11:12 Or if he asks for an egg, will give him a scorpion? ²⁰ 

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ²¹  to give you the kingdom.

Lukas 18:12

18:12 I fast twice ²²  a week; I give a tenth ²³  of everything I get.’

Lukas 18:37

18:37 They ²⁴  told him, “Jesus the Nazarene is passing by.”

Lukas 23:36

23:36 The soldiers also mocked him, coming up and offering him sour wine, ²⁵ 

Lukas 24:42

24:42 So ²⁶  they gave him a piece of broiled fish,

[1:73]  ¹ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ² tn Or “forefather”; Grk “father.”

[1:73]  ³ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:77]  ⁴ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ⁵ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[2:17]  ⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ⁷ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:17]  ⁸ tn Grk “the word which had been spoken to them.”

[7:5]  ⁹ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹⁰ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ¹¹ sn See the note on synagogues in 4:15.

[7:18]  ¹² tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

[7:18]  ¹³ tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

[7:18]  ¹⁴ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[8:55]  ¹⁵ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ¹⁶ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ¹⁷ 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.

[9:21]  ¹⁸ 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]  ¹⁹ 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.

[11:12]  ²⁰ sn The two questions of vv. 11-12 expect the answer, “No father would do this!”

[12:32]  ²¹ tn Or perhaps, “your Father chooses.”

[18:12]  ²² sn The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.

[18:12]  ²³ tn Or “I tithe.”

[18:37]  ²⁴ tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[23:36]  ²⁵ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[24:42]  ²⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.