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 13:9

13:9 Then if ⁴  it bears fruit next year, ⁵  very well, ⁶  but if ⁷  not, you can cut it down.’”

Lukas 14:25

Counting the Cost

14:25 Now large crowds ⁸  were accompanying Jesus, ⁹  and turning to them he said,

Lukas 18:38

18:38 So ¹⁰  he called out, ¹¹  “Jesus, Son of David, ¹²  have mercy ¹³  on me!”

Lukas 20:44

20:44 If David then calls him ‘Lord,’ how can he be his son?” ¹⁴ 

Lukas 24:45

24:45 Then he opened their minds so they could understand the scriptures, ¹⁵ 

[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).

[13:9]  ⁴ tn This is a third class condition in the Greek text. The conjunction καί (kai, a component of κάν [kan]) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:9]  ⁵ tn Grk “the coming [season].”

[13:9]  ⁶ tn The phrase “very well” is supplied in the translation to complete the elided idea, but its absence is telling.

[13:9]  ⁷ tn This is a first class condition in the Greek text, showing which of the options is assumed.

[14:25]  ⁸ sn It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.

[14:25]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:38]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the blind man learning that Jesus was nearby.

[18:38]  ¹¹ tn Grk “called out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[18:38]  ¹² sn Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David. He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[18:38]  ¹³ sn Have mercy on me is a request for healing (cf. 17:13). It is not owed the man. He simply asks for God’s kind grace.

[20:44]  ¹⁴ tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[24:45]  ¹⁵ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.