Lukas 1:48

1:48 because he has looked upon the humble state of his servant. ¹ 

For ²  from now on ³  all generations will call me blessed, ⁴ 

Lukas 4:36

4:36 They ⁵  were all amazed and began to say ⁶  to one another, “What’s happening here? ⁷  For with authority and power ⁸  he commands the unclean spirits, and they come out!”

Lukas 7:12

7:12 As he approached the town gate, a man ⁹  who had died was being carried out, ¹⁰  the only son of his mother (who ¹¹  was a widow ¹² ), and a large crowd from the town ¹³  was with her.

Lukas 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹⁴  but the one who is forgiven little loves little.”

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ¹⁵  from one town after another, ¹⁶  he spoke to them ¹⁷  in a parable:

Lukas 15:27

15:27 The slave replied, ¹⁸  ‘Your brother has returned, and your father has killed the fattened calf ¹⁹  because he got his son ²⁰  back safe and sound.’

Lukas 16:15

16:15 But ²¹  Jesus ²²  said to them, “You are the ones who justify yourselves in men’s eyes, ²³  but God knows your hearts. For what is highly prized ²⁴  among men is utterly detestable ²⁵  in God’s sight.

Lukas 17:2

17:2 It would be better for him to have a millstone ²⁶  tied around his neck and be thrown into the sea ²⁷  than for him to cause one of these little ones to sin. ²⁸ 

[1:48]  ¹ tn See the note on the word “servant” in v. 38.

[1:48]  ² tn Grk “for behold.”

[1:48]  ³ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ⁴ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[4:36]  ⁵ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ⁶ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ⁷ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ⁸ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[7:12]  ⁹ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ¹⁰ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ¹¹ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ¹² sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ¹³ tn Or “city.”

[7:47]  ¹⁴ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:47]  sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.

[8:4]  ¹⁵ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ¹⁶ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ¹⁷ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[15:27]  ¹⁸ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

[15:27]  ¹⁹ tn See note on the phrase “fattened calf” in v. 23.

[15:27]  ²⁰ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

[16:15]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ²³ 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]  ²⁴ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ²⁵ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[17:2]  ²⁶ tn This term refers to the heavy upper stone of a grinding mill (L&N 7.70; BDAG 660 s.v. μυλικός).

[17:2]  sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.

[17:2]  ²⁷ tn Grk “if a millstone were tied…and he were thrown.” The conditional construction in Greek has been translated by English infinitives: “to have… and be thrown.”

[17:2]  ²⁸ tn Or “to stumble.” This verb, σκανδαλίσῃ (skandalish), has the same root as the noun σκάνδαλον (skandalon) in 17:1, translated “stumbling blocks”; this wordplay is difficult to reproduce in English. It is possible that the primary cause of offense here would be leading disciples (“little ones”) astray in a similar fashion.