Lukas 1:46

Mary’s Hymn of Praise

1:46 And Mary ¹  said, ² 

“My soul exalts ³  the Lord, ⁴ 

Lukas 24:26

24:26 Wasn’t ⁵  it necessary ⁶  for the Christ ⁷  to suffer these things and enter into his glory?”

Lukas 9:26

9:26 For whoever is ashamed ⁸  of me and my words, the Son of Man will be ashamed of that person ⁹  when he comes in his glory and in the glory ¹⁰  of the Father and of the holy angels.

Lukas 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ¹¹ 

Lukas 21:27

21:27 Then ¹²  they will see the Son of Man arriving in a cloud ¹³  with power and great glory.

Lukas 2:14

2:14 “Glory ¹⁴  to God in the highest,

and on earth peace among people ¹⁵  with whom he is pleased!” ¹⁶ 

Lukas 13:17

13:17 When ¹⁷  he said this all his adversaries were humiliated, ¹⁸  but ¹⁹  the entire crowd was rejoicing at all the wonderful things ²⁰  he was doing. ²¹ 

Lukas 2:32

2:32 a light, ²² 

for revelation to the Gentiles,

and for glory ²³  to your people Israel.”

Lukas 9:31

9:31 They appeared in glorious splendor and spoke about his departure ²⁴  that he was about to carry out ²⁵  at Jerusalem. ²⁶ 

Lukas 24:53

24:53 and were continually in the temple courts ²⁷  blessing ²⁸  God. ²⁹ 

Lukas 23:47

23:47 Now when the centurion ³⁰  saw what had happened, he praised God and said, “Certainly this man was innocent!” ³¹ 

Lukas 5:25

5:25 Immediately ³²  he stood up before them, picked ³³  up the stretcher ³⁴  he had been lying on, and went home, glorifying ³⁵  God.

Lukas 2:20

2:20 So ³⁶  the shepherds returned, glorifying and praising ³⁷  God for all they had heard and seen; everything was just as they had been told. ³⁸ 

Lukas 13:13

13:13 Then ³⁹  he placed his hands on her, and immediately ⁴⁰  she straightened up and praised God.

Lukas 1:3

1:3 So ⁴¹  it seemed good to me as well, ⁴²  because I have followed ⁴³  all things carefully from the beginning, to write an orderly account ⁴⁴  for you, most excellent Theophilus,

Lukas 19:38

19:38 “Blessed is the king ⁴⁵  who comes in the name of the Lord! ⁴⁶  Peace in heaven and glory in the highest!”

Lukas 9:32

9:32 Now Peter and those with him were quite sleepy, ⁴⁷  but as they became fully awake, ⁴⁸  they saw his glory and the two men standing with him.

Lukas 17:15

17:15 Then one of them, when he saw he was healed, turned back, praising ⁴⁹  God with a loud voice.

Lukas 2:9

2:9 An ⁵⁰  angel of the Lord ⁵¹  appeared to ⁵²  them, and the glory of the Lord shone around them, and they were absolutely terrified. ⁵³ 

Lukas 18:43

18:43 And immediately he regained ⁵⁴  his sight and followed Jesus, ⁵⁵  praising ⁵⁶  God. When ⁵⁷  all the people saw it, they too ⁵⁸  gave praise to God.

Lukas 20:46

20:46 “Beware ⁵⁹  of the experts in the law. ⁶⁰  They ⁶¹  like walking around in long robes, and they love elaborate greetings ⁶²  in the marketplaces and the best seats ⁶³  in the synagogues ⁶⁴  and the places of honor at banquets.

Lukas 5:26

5:26 Then ⁶⁵  astonishment ⁶⁶  seized them all, and they glorified ⁶⁷  God. They were filled with awe, ⁶⁸  saying, “We have seen incredible ⁶⁹  things ⁷⁰  today.” ⁷¹ 

Lukas 4:6

4:6 And he ⁷²  said to him, “To you ⁷³  I will grant this whole realm ⁷⁴  – and the glory that goes along with it, ⁷⁵  for it has been relinquished ⁷⁶  to me, and I can give it to anyone I wish.

Lukas 7:16

7:16 Fear ⁷⁷  seized them all, and they began to glorify ⁷⁸  God, saying, “A great prophet ⁷⁹  has appeared ⁸⁰  among us!” and “God has come to help ⁸¹  his people!”

Lukas 14:7-8

On Seeking Seats of Honor

14:7 Then ⁸²  when Jesus ⁸³  noticed how the guests ⁸⁴  chose the places of honor, ⁸⁵  he told them a parable. He said to them, 14:8 “When you are invited by someone to a wedding feast, ⁸⁶  do not take ⁸⁷  the place of honor, because a person more distinguished than you may have been invited by your host. ⁸⁸ 

Lukas 11:2

11:2 So he said to them, “When you pray, ⁸⁹  say:

Father, ⁹⁰  may your name be honored; ⁹¹ 

may your kingdom come. ⁹² 

Lukas 12:27

12:27 Consider how the flowers ⁹³  grow; they do not work ⁹⁴  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Lukas 7:25

7:25 What ⁹⁵  did you go out to see? A man dressed in fancy ⁹⁶  clothes? ⁹⁷  Look, those who wear fancy clothes and live in luxury ⁹⁸  are in kings’ courts! ⁹⁹ 

Lukas 9:43

9:43 Then ¹⁰⁰  they were all astonished at the mighty power ¹⁰¹  of God.

Another Prediction of Jesus’ Suffering

But while the entire crowd ¹⁰²  was amazed at everything Jesus ¹⁰³  was doing, he said to his disciples,

Lukas 2:28

2:28 Simeon ¹⁰⁴  took him in his arms and blessed God, saying, ¹⁰⁵ 

Lukas 2:13

2:13 Suddenly ¹⁰⁶  a vast, heavenly army ¹⁰⁷  appeared with the angel, praising God and saying,

Lukas 4:15

4:15 He ¹⁰⁸  began to teach ¹⁰⁹  in their synagogues ¹¹⁰  and was praised ¹¹¹  by all.

Lukas 2:38

2:38 At that moment, ¹¹²  she came up to them ¹¹³  and began to give thanks to God and to speak ¹¹⁴  about the child ¹¹⁵  to all who were waiting for the redemption of Jerusalem. ¹¹⁶ 

Lukas 16:15

16:15 But ¹¹⁷  Jesus ¹¹⁸  said to them, “You are the ones who justify yourselves in men’s eyes, ¹¹⁹  but God knows your hearts. For what is highly prized ¹²⁰  among men is utterly detestable ¹²¹  in God’s sight.

Lukas 1:1

Explanatory Preface

1:1 Now ¹²²  many have undertaken to compile an account ¹²³  of the things ¹²⁴  that have been fulfilled ¹²⁵  among us,

Lukas 1:64

1:64 Immediately ¹²⁶  Zechariah’s ¹²⁷  mouth was opened and his tongue ¹²⁸  released, ¹²⁹  and he spoke, blessing God.

Lukas 1:76

1:76 And you, child, ¹³⁰  will be called the prophet ¹³¹  of the Most High. ¹³² 

For you will go before ¹³³  the Lord to prepare his ways, ¹³⁴ 

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ¹³⁵  in the synagogues ¹³⁶  and elaborate greetings ¹³⁷  in the marketplaces!

[1:46]  ¹ tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

[1:46]  ² sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:46]  ³ tn Or “lifts up the Lord in praise.”

[1:46]  ⁴ sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.

[24:26]  ⁵ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ⁶ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[9:26]  ⁸ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ⁹ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ¹⁰ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[17:18]  ¹¹ 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.

[21:27]  ¹² tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ¹³ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[2:14]  ¹⁴ sn Glory here refers to giving honor to God.

[2:14]  ¹⁵ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁶ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[13:17]  ¹⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ¹⁸ tn Or “were put to shame.”

[13:17]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²⁰ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ²¹ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[2:32]  ²² tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ²³ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[9:31]  ²⁴ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ²⁵ tn Or “accomplish,” “bring to completion.”

[9:31]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:53]  ²⁷ tn Grk “in the temple.”

[24:53]  sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.

[24:53]  ²⁸ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ²⁹ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.

[23:47]  ³⁰ sn See the note on the word centurion in 7:2.

[23:47]  ³¹ tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

[23:47]  sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).

[5:25]  ³² tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ³³ tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

[5:25]  ³⁴ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

[5:25]  ³⁵ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

[2:20]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ³⁷ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ³⁸ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:20]  sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.

[13:13]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ⁴⁰ sn The healing took place immediately.

[1:3]  ⁴¹ tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.

[1:3]  ⁴² sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.

[1:3]  ⁴³ tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.

[1:3]  ⁴⁴ sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.

[19:38]  ⁴⁵ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ⁴⁶ sn A quotation from Ps 118:26.

[9:32]  ⁴⁷ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ⁴⁸ tn Or “after they became fully awake,” “but they became fully awake and saw.”

[17:15]  ⁴⁹ tn Grk “glorifying God.”

[2:9]  ⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ⁵¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ⁵² tn Or “stood in front of.”

[2:9]  ⁵³ 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.

[18:43]  ⁵⁴ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ⁵⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ⁵⁶ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ⁵⁸ tn The word “too” has been supplied for stylistic reasons.

[20:46]  ⁵⁹ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ⁶⁰ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ⁶¹ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ⁶² sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ⁶³ sn See Luke 14:1-14.

[20:46]  ⁶⁴ sn See the note on synagogues in 4:15.

[5:26]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ⁶⁶ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ⁶⁷ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ⁶⁸ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ⁶⁹ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ⁷⁰ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ⁷¹ sn See the note on today in 2:11.

[4:6]  ⁷² tn Grk “And the devil.”

[4:6]  ⁷³ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁷⁴ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁷⁵ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁷⁶ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[7:16]  ⁷⁷ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ⁷⁸ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ⁷⁹ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁸⁰ tn Grk “arisen.”

[7:16]  ⁸¹ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[14:7]  ⁸² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ⁸³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ⁸⁴ tn Grk “those who were invited.”

[14:7]  ⁸⁵ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:8]  ⁸⁶ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ⁸⁷ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ⁸⁸ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[11:2]  ⁸⁹ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ⁹⁰ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.

[11:2]  ⁹¹ tn Grk “hallowed be your name.”

[11:2]  ⁹² tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:2]  sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.

[12:27]  ⁹³ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ⁹⁴ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[7:25]  ⁹⁵ tn Grk “But what.” Here ἀλλά (alla, a strong contrastive in Greek) produces a somewhat awkward sense in English, and has not been translated. The same situation occurs at the beginning of v. 26.

[7:25]  ⁹⁶ tn Or “soft”; see L&N 79.100.

[7:25]  ⁹⁷ sn The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.

[7:25]  ⁹⁸ tn See L&N 88.253, “to revel, to carouse, to live a life of luxury.”

[7:25]  ⁹⁹ tn Or “palaces.”

[9:43]  ¹⁰⁰ tn Here δέ (de) has been translated as “then” to indicate the response at the conclusion of the account.

[9:43]  ¹⁰¹ sn The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38.

[9:43]  ¹⁰² tn Grk “all”; the referent (the crowd) has been specified in the translation for clarity.

[9:43]  ¹⁰³ tc Most mss, especially the later ones (A C W Θ Ψ 0115 ˹³ 33 892 Ï al), actually supply ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”) here. Since the earliest and best witnesses, along with many others (Ì⁷⁵ א B D L Ξ Ë¹ 579 700 1241 2542 pc lat), lack the name, and since scribes were unlikely to intentionally omit it, the shorter reading is preferred as the original reading.

[9:43]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

[2:28]  ¹⁰⁴ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ¹⁰⁵ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[2:13]  ¹⁰⁶ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ¹⁰⁷ tn Grk “a multitude of the armies of heaven.”

[4:15]  ¹⁰⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ¹⁰⁹ tn The imperfect verb has been translated ingressively.

[4:15]  ¹¹⁰ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  ¹¹¹ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[2:38]  ¹¹² tn Grk “at that very hour.”

[2:38]  ¹¹³ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ¹¹⁴ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ¹¹⁵ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ¹¹⁶ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[2:38]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:15]  ¹¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ¹¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ¹¹⁹ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ¹²⁰ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ¹²¹ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[1:1]  ¹²² tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.

[1:1]  ¹²³ tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.

[1:1]  ¹²⁴ tn Or “events.”

[1:1]  ¹²⁵ tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).

[1:64]  ¹²⁶ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:64]  ¹²⁷ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

[1:64]  ¹²⁸ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

[1:64]  ¹²⁹ tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

[1:76]  ¹³⁰ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ¹³¹ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ¹³² sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ¹³³ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ¹³⁴ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[11:43]  ¹³⁵ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ¹³⁶ sn See the note on synagogues in 4:15.

[11:43]  ¹³⁷ tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.