Lukas 1:60

1:60 But ¹  his mother replied, ²  “No! He must be named ³  John.” ⁴ 

Lukas 6:36

6:36 Be merciful, ⁵  just as your Father is merciful.

Lukas 9:56

9:56 and they went on to another village.

Lukas 12:57

Clear the Debts

12:57 “And ⁶  why don’t you judge for yourselves what is right?

Lukas 17:30

17:30 It will be the same on the day the Son of Man is revealed.

Lukas 19:25

19:25 But ⁷  they said to him, ‘Sir, he has ten minas already!’ ⁸ 

Lukas 22:65

22:65 They also said many other things against him, reviling ⁹  him.

Lukas 22:68

22:68 and if ¹⁰  I ask you, you will not ¹¹  answer.

[1:60]  ¹ tn Grk “And,” but with clearly contrastive emphasis in context.

[1:60]  ² tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

[1:60]  ³ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

[1:60]  ⁴ sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

[6:36]  ⁵ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[12:57]  ⁶ tn Jesus calls for some personal reflection. However, this unit probably does connect to the previous one – thus the translation of δέ (de) here as “And” – to make a good spiritual assessment, thus calling for application to the spiritual, rather than personal, realm.

[19:25]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Those watching the evaluation are shocked, as the one with the most gets even more. The word “already” is supplied at the end of the statement to indicate this surprise and shock.

[19:25]  ⁸ tc A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.

[22:65]  ⁹ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[22:68]  ¹⁰ tn This is also a third class condition in the Greek text.

[22:68]  ¹¹ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).