Lukas 1:12

1:12 And Zechariah, visibly shaken when he saw the angel, ¹  was seized with fear. ² 

Lukas 1:14

1:14 Joy and gladness will come ³  to you, and many will rejoice at ⁴  his birth, ⁵ 

Lukas 1:16

1:16 He ⁶  will turn ⁷  many of the people ⁸  of Israel to the Lord their God.

Lukas 1:47

1:47 and my spirit has begun to rejoice ⁹  in God my Savior,

Lukas 2:14

2:14 “Glory ¹⁰  to God in the highest,

and on earth peace among people ¹¹  with whom he is pleased!” ¹² 

Lukas 2:47

2:47 And all who heard Jesus ¹³  were astonished ¹⁴  at his understanding and his answers.

Lukas 3:20

3:20 Herod added this to them all: He locked up John in prison.

Lukas 4:11

4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ¹⁵ 

Lukas 4:32

4:32 They ¹⁶  were amazed ¹⁷  at his teaching, because he spoke ¹⁸  with authority. ¹⁹ 

Lukas 5:11

5:11 So ²⁰  when they had brought their boats to shore, they left everything and followed ²¹  him.

Lukas 12:25

12:25 And which of you by worrying ²²  can add an hour to his life? ²³ 

Lukas 12:44

12:44 I tell you the truth, ²⁴  the master ²⁵  will put him in charge of all his possessions.

Lukas 12:49

Not Peace, but Division

12:49 “I have come ²⁶  to bring ²⁷  fire on the earth – and how I wish it were already kindled!

Lukas 15:5

15:5 Then ²⁸  when he has found it, he places it on his shoulders, rejoicing.

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ²⁹  when Jesus ³⁰  approached ³¹  and saw the city, he wept over it,

Lukas 22:21

A Final Discourse

22:21 “But look, the hand of the one who betrays ³²  me is with me on the table. ³³ 

Lukas 22:40

22:40 When he came to the place, ³⁴  he said to them, “Pray that you will not fall into temptation.” ³⁵ 

Lukas 23:1

Jesus Brought Before Pilate

23:1 Then ³⁶  the whole group of them rose up and brought Jesus ³⁷  before Pilate. ³⁸ 

Lukas 23:38

23:38 There was also an inscription ³⁹  over him, “This is the king of the Jews.”

Lukas 24:22

24:22 Furthermore, some women of our group amazed us. ⁴⁰  They ⁴¹  were at the tomb early this morning,

[1:12]  ¹ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[1:12]  ² tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

[1:14]  ³ tn Grk “This will be joy and gladness.”

[1:14]  ⁴ tn Or “because of.”

[1:14]  ⁵ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

[1:16]  ⁶ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ⁷ sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

[1:16]  ⁸ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:47]  ⁹ tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

[2:14]  ¹⁰ sn Glory here refers to giving honor to God.

[2:14]  ¹¹ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹² 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).

[2:47]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:47]  ¹⁴ sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

[4:11]  ¹⁵ sn A quotation from Ps 91:12.

[4:32]  ¹⁶ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:32]  ¹⁷ sn They were amazed. The astonishment shown here is like that in Luke 2:48.

[4:32]  ¹⁸ tn Grk “because his word was.”

[4:32]  ¹⁹ sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.

[5:11]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

[5:11]  ²¹ sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[12:25]  ²² tn Or “by being anxious.”

[12:25]  ²³ tn Or “a cubit to his height.” A cubit (πῆχυς, phcu") can measure length (normally about 45 cm or 18 inches) or time (a small unit, “hour” is usually used [BDAG 812 s.v.] although “day” has been suggested [L&N 67.151]). The term ἡλικία (Jhlikia) is ambiguous in the same way as πῆχυς. Most scholars take the term to describe age or length of life here, although a few refer it to bodily stature (see BDAG 435-36 s.v. 1.a for discussion). Worry about length of life seems a more natural figure than worry about height. However, the point either way is clear: Worrying adds nothing to life span or height.

[12:44]  ²⁴ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

[12:44]  ²⁵ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

[12:49]  ²⁶ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ²⁷ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[15:5]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:41]  ²⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ³⁰ tn Grk “he.”

[19:41]  ³¹ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[22:21]  ³² sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ³³ sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[22:40]  ³⁴ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ³⁵ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[23:1]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ³⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ³⁸ sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.

[23:38]  ³⁹ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[24:22]  ⁴⁰ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ⁴¹ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.