Lukas 1:29

1:29 But ¹  she was greatly troubled ²  by his words and began to wonder about the meaning of this greeting. ³ 

Lukas 3:20

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

Lukas 11:25

11:25 When it returns, ⁴  it finds the house ⁵  swept clean and put in order. ⁶ 

Lukas 18:21

18:21 The man ⁷  replied, “I have wholeheartedly obeyed ⁸  all these laws ⁹  since my youth.” ¹⁰ 

Lukas 18:27

18:27 He replied, “What is impossible ¹¹  for mere humans ¹²  is possible for God.”

Lukas 20:34

20:34 So ¹³  Jesus said to them, “The people of this age ¹⁴  marry and are given in marriage.

Lukas 20:41

The Messiah: David’s Son and Lord

20:41 But ¹⁵  he said to them, “How is it that they say that the Christ ¹⁶  is David’s son? ¹⁷ 

[1:29]  ¹ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ² sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ³ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[11:25]  ⁴ tn Grk “comes.”

[11:25]  ⁵ tn The words “the house” are not in Greek but are implied.

[11:25]  ⁶ sn The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.

[18:21]  ⁷ tn Grk “And he”; the referent (the ruler mentioned in v. 18) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[18:21]  ⁸ tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail throughout his life, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.

[18:21]  ⁹ tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.

[18:21]  sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command to give away all he had revealed that internally he loved money more than God.

[18:21]  ¹⁰ sn Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.

[18:27]  ¹¹ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ¹² tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[20:34]  ¹³ 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]  ¹⁴ 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.

[20:41]  ¹⁵ sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  sn See the note on Christ in 2:11.

[20:41]  ¹⁷ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.