Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ¹  And a voice came from heaven, “You are my one dear Son; ²  in you I take great delight.” ³ 

Lukas 7:19

7:19 and sent them to Jesus ⁴  to ask, ⁵  “Are you the one who is to come, ⁶  or should we look for another?”

Lukas 7:24

7:24 When ⁷  John’s messengers had gone, Jesus ⁸  began to speak to the crowds about John: “What did you go out into the wilderness ⁹  to see? A reed shaken by the wind? ¹⁰ 

Lukas 9:3

9:3 He ¹¹  said to them, “Take nothing for your ¹²  journey – no staff, ¹³  no bag, ¹⁴  no bread, no money, and do not take an extra tunic. ¹⁵ 

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ¹⁶  will be demanded back from ¹⁷  you, but who will get what you have prepared for yourself?’ ¹⁸ 

Lukas 15:6

15:6 Returning ¹⁹  home, he calls together ²⁰  his ²¹  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Lukas 16:10

16:10 “The one who is faithful in a very little ²²  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much.

Lukas 19:15

19:15 When ²³  he returned after receiving the kingdom, he summoned ²⁴  these slaves to whom he had given the money. He wanted ²⁵  to know how much they had earned ²⁶  by trading.

Lukas 19:37

19:37 As he approached the road leading down from ²⁷  the Mount of Olives, ²⁸  the whole crowd of his ²⁹  disciples began to rejoice ³⁰  and praise ³¹  God with a loud voice for all the mighty works ³²  they had seen: ³³ 

Lukas 23:8

23:8 When ³⁴  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ³⁵  some miraculous sign. ³⁶ 

[3:22]  ¹ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ² tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ³ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:22]  tn Or “with you I am well pleased.”

[3:22]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[7:19]  ⁴ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ⁵ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ⁶ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:24]  ⁷ tn Here δέ (de) has not been translated.

[7:24]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ⁹ tn Or “desert.”

[7:24]  ¹⁰ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[9:3]  ¹¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:3]  ¹² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:3]  ¹³ sn Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.

[9:3]  ¹⁴ tn Or “no traveler’s bag”; or possibly “no beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[9:3]  ¹⁵ tn Grk “have two tunics.” See the note on the word “tunics” in 3:11.

[12:20]  ¹⁶ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ¹⁷ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ¹⁸ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[15:6]  ¹⁹ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ²⁰ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ²¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[16:10]  ²² sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[19:15]  ²³ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:15]  ²⁴ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ²⁵ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ²⁶ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[19:37]  ²⁷ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ²⁸ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ²⁹ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ³⁰ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ³¹ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ³² tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ³³ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[23:8]  ³⁴ tn Here δέ (de) has not been translated.

[23:8]  ³⁵ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ³⁶ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).