Lukas 1:45

1:45 And blessed ¹  is she who believed that ²  what was spoken to her by ³  the Lord would be fulfilled.” ⁴ 

Lukas 1:58

1:58 Her ⁵  neighbors and relatives heard that the Lord had shown ⁶  great mercy to her, and they rejoiced ⁷  with her.

Lukas 10:41

10:41 But the Lord ⁸  answered her, ⁹  “Martha, Martha, ¹⁰  you are worried and troubled ¹¹  about many things,

Lukas 13:8

13:8 But the worker ¹²  answered him, ‘Sir, leave it alone this year too, until I dig around it and put fertilizer ¹³  on it.

Lukas 16:6

16:6 The man ¹⁴  replied, ‘A hundred measures ¹⁵  of olive oil.’ The manager ¹⁶  said to him, ‘Take your bill, sit down quickly, and write fifty.’ ¹⁷ 

Lukas 23:3

23:3 So ¹⁸  Pilate asked Jesus, ¹⁹  “Are you the king ²⁰  of the Jews?” He replied, “You say so.” ²¹ 

[1:45]  ¹ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ² tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ³ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ⁴ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:45]  sn This term speaks of completion of something planned (2 Chr 29:35).

[1:58]  ⁵ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ⁶ tn Grk “had magnified his mercy with her.”

[1:58]  ⁷ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[10:41]  ⁸ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ⁹ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ¹⁰ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ¹¹ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[13:8]  ¹² tn Grk “he”; the referent (the worker who tended the vineyard) has been specified in the translation for clarity.

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

[16:6]  ¹⁴ tn Grk “He”; the referent (the first debtor) has been specified in the translation for clarity.

[16:6]  ¹⁵ sn A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.

[16:6]  ¹⁶ tn Grk “He”; the referent (the manager) has been specified in the translation for clarity. Here δέ (de) has not been translated for stylistic reasons.

[16:6]  ¹⁷ sn The bill was halved (sit down quickly, and write fifty). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.

[23:3]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ²⁰ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ²¹ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.