Lukas 1:49-50

1:49 because he who is mighty ¹  has done great things for me, and holy is his name;

1:50 from ²  generation to generation he is merciful ³  to those who fear ⁴  him.

Lukas 1:74

1:74 that we, being rescued from the hand of our ⁵  enemies,

may serve him without fear, ⁶ 

Lukas 3:10

3:10 So ⁷  the crowds were asking ⁸  him, “What then should we do?”

Lukas 3:13

3:13 He told them, “Collect no more ⁹  than you are required to.” ¹⁰ 

Lukas 4:15

4:15 He ¹¹  began to teach ¹²  in their synagogues ¹³  and was praised ¹⁴  by all.

Lukas 5:20

5:20 When ¹⁵  Jesus ¹⁶  saw their ¹⁷  faith he said, “Friend, ¹⁸  your sins are forgiven.” ¹⁹ 

Lukas 6:5

6:5 Then ²⁰  he said to them, “The Son of Man is lord ²¹  of the Sabbath.”

Lukas 7:5

7:5 because he loves our nation, ²²  and even ²³  built our synagogue.” ²⁴ 

Lukas 7:18

Jesus and John the Baptist

7:18 John’s ²⁵  disciples informed him about all these things. So ²⁶  John called ²⁷  two of his disciples

Lukas 8:53

8:53 And they began making fun ²⁸  of him, because they knew ²⁹  that she was dead. ³⁰ 

Lukas 10:18

10:18 So ³¹  he said to them, “I saw ³²  Satan fall ³³  like lightning ³⁴  from heaven.

Lukas 10:26

10:26 He said to him, “What is written in the law? How do you understand it?” ³⁵ 

Lukas 10:28

10:28 Jesus ³⁶  said to him, “You have answered correctly; ³⁷  do this, and you will live.”

Lukas 17:5

17:5 The ³⁸  apostles said to the Lord, “Increase our faith!” ³⁹ 

Lukas 18:38

18:38 So ⁴⁰  he called out, ⁴¹  “Jesus, Son of David, ⁴²  have mercy ⁴³  on me!”

Lukas 18:42

18:42 Jesus ⁴⁴  said to him, “Receive ⁴⁵  your sight; your faith has healed you.” ⁴⁶ 

Lukas 19:19

19:19 So ⁴⁷  the king ⁴⁸  said to him, ‘And you are to be over five cities.’

Lukas 20:34

20:34 So ⁴⁹  Jesus said to them, “The people of this age ⁵⁰  marry and are given in marriage.

Lukas 22:48

22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ⁵¹ 

Lukas 23:20

23:20 Pilate addressed them once again because he wanted ⁵²  to release Jesus.

Lukas 24:16

24:16 (but their eyes were kept ⁵³  from recognizing ⁵⁴  him). ⁵⁵ 

Lukas 24:40

24:40 When he had said this, he showed them his hands and his feet. ⁵⁶ 

Lukas 24:52

24:52 So ⁵⁷  they worshiped ⁵⁸  him and returned to Jerusalem with great joy, ⁵⁹ 

[1:49]  ¹ tn Traditionally, “the Mighty One.”

[1:50]  ² tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ³ sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ⁴ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[1:74]  ⁵ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ⁶ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[3:10]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.

[3:10]  ⁸ tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.

[3:13]  ⁹ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.

[3:13]  ¹⁰ tn Or “than you are ordered to.”

[4:15]  ¹¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ¹² tn The imperfect verb has been translated ingressively.

[4:15]  ¹³ 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]  ¹⁴ 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.

[5:20]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ¹⁷ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ¹⁸ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ¹⁹ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:20]  sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[6:5]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ²¹ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[6:5]  sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

[7:5]  ²² 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]  ²³ 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]  ²⁴ sn See the note on synagogues in 4:15.

[7:18]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[8:53]  ²⁸ tn This imperfect verb has been translated as an ingressive imperfect.

[8:53]  ²⁹ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[8:53]  ³⁰ tn Or “had died.”

[10:18]  ³¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.

[10:18]  ³² tn This is an imperfect tense verb.

[10:18]  ³³ tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.

[10:18]  ³⁴ tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).

[10:26]  ³⁵ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:28]  ³⁶ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ³⁷ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[17:5]  ³⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ³⁹ sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[18:38]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

[18:38]  ⁴¹ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ⁴² sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[18:38]  ⁴³ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

[18:42]  ⁴⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ⁴⁵ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ⁴⁶ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[19:19]  ⁴⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of the second slave’s report.

[19:19]  ⁴⁸ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[20:34]  ⁴⁹ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ response is a result of their framing of the question.

[20:34]  ⁵⁰ tn Grk “sons of this age” (an idiom, see L&N 11.16). The following clause which refers to being “given in marriage” suggests both men and women are included in this phrase.

[22:48]  ⁵¹ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.

[23:20]  ⁵² sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

[24:16]  ⁵³ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ⁵⁴ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ⁵⁵ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:40]  ⁵⁶ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.

[24:52]  ⁵⁷ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

[24:52]  ⁵⁸ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ⁵⁹ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.