Lukas 1:68

1:68 “Blessed ¹  be the Lord God of Israel,

because he has come to help ²  and has redeemed ³  his people.

Lukas 2:32

2:32 a light, ⁴ 

for revelation to the Gentiles,

and for glory ⁵  to your people Israel.”

Lukas 4:17

4:17 and the scroll of the prophet Isaiah was given to him. He ⁶  unrolled ⁷  the scroll and found the place where it was written,

Lukas 19:20

19:20 Then another ⁸  slave ⁹  came and said, ‘Sir, here is ¹⁰  your mina that I put away for safekeeping ¹¹  in a piece of cloth. ¹² 

Lukas 22:12

22:12 Then he will show you a large furnished room upstairs. Make preparations there.”

Lukas 22:49

22:49 When ¹³  those who were around him saw what was about to happen, they said, “Lord, should ¹⁴  we use our swords?” ¹⁵ 

[1:68]  ¹ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ² sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ³ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:68]  sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

[2:32]  ⁴ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ⁵ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[4:17]  ⁶ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ⁷ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[19:20]  ⁸ sn Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “another,” marking him out as different than the first two.

[19:20]  ⁹ tn The word “slave” is not in the Greek text, but has been supplied for stylistic reasons.

[19:20]  ¹⁰ tn Grk “behold.”

[19:20]  ¹¹ tn Or “that I stored away.” L&N 85.53 defines ἀπόκειμαι (apokeimai) here as “to put something away for safekeeping – ‘to store, to put away in a safe place.’”

[19:20]  ¹² tn The piece of cloth, called a σουδάριον (soudarion), could have been a towel, napkin, handkerchief, or face cloth (L&N 6.159).

[22:49]  ¹³ tn Here δέ (de) has not been translated.

[22:49]  ¹⁴ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ¹⁵ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.