Lukas 1:72

1:72 He has done this ¹  to show mercy ²  to our ancestors, ³ 

and to remember his holy covenant ⁴  –

Lukas 6:18

6:18 and those who suffered from ⁵  unclean ⁶  spirits were cured.

Lukas 8:31

8:31 And they began to beg ⁷  him not to order ⁸  them to depart into the abyss. ⁹ 

Lukas 9:30

9:30 Then ¹⁰  two men, Moses and Elijah, ¹¹  began talking with him. ¹² 

Lukas 9:47

9:47 But when Jesus discerned their innermost thoughts, ¹³  he took a child, had him stand by ¹⁴  his side,

Lukas 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ¹⁵  also told this parable to some who were confident that they were righteous and looked down ¹⁶  on everyone else.

Lukas 19:32

19:32 So those who were sent ahead found ¹⁷  it exactly ¹⁸  as he had told them.

Lukas 22:17

22:17 Then ¹⁹  he took a cup, ²⁰  and after giving thanks he said, “Take this and divide it among yourselves.

[1:72]  ¹ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ² sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ³ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ⁴ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[6:18]  ⁵ tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.

[6:18]  ⁶ sn Unclean spirits refers to evil spirits. See Luke 4:33.

[8:31]  ⁷ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

[8:31]  ⁸ tn Or “command.”

[8:31]  ⁹ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

[9:30]  ¹⁰ tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:30]  ¹¹ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ¹² tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[9:47]  ¹³ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ¹⁴ tn On this use of παρά (para), see BDF §239.1.1.

[18:9]  ¹⁵ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ¹⁶ tn Grk “and despised.” This is a second parable with an explanatory introduction.

[19:32]  ¹⁷ tn Grk “sent ahead and went and found.”

[19:32]  ¹⁸ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[22:17]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ²⁰ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).