Lukas 1:32

1:32 He ¹  will be great, ²  and will be called the Son of the Most High, ³  and the Lord God will give him the throne of his father ⁴  David.

Lukas 1:35

1:35 The angel replied, ⁵  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ⁶  you. Therefore the child ⁷  to be born ⁸  will be holy; ⁹  he will be called the Son of God.

Lukas 1:38

1:38 So ¹⁰  Mary said, “Yes, ¹¹  I am a servant ¹²  of the Lord; let this happen to me ¹³  according to your word.” ¹⁴  Then ¹⁵  the angel departed from her.

Lukas 1:76

1:76 And you, child, ¹⁶  will be called the prophet ¹⁷  of the Most High. ¹⁸ 

For you will go before ¹⁹  the Lord to prepare his ways, ²⁰ 

Lukas 2:24

2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves ²¹  or two young pigeons. ²² 

Lukas 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ²³  of one shouting in the wilderness: ²⁴ 

‘Prepare the way for the Lord,

make ²⁵  his paths straight.

Lukas 4:9

4:9 Then ²⁶  the devil ²⁷  brought him to Jerusalem, ²⁸  had him stand ²⁹  on the highest point of the temple, ³⁰  and said to him, “If ³¹  you are the Son of God, throw yourself down from here,

Lukas 12:3

12:3 So then ³²  whatever you have said in the dark will be heard in the light, and what you have whispered ³³  in private rooms ³⁴  will be proclaimed from the housetops. ³⁵ 

Lukas 16:31

16:31 He ³⁶  replied to him, ‘If they do not respond to ³⁷  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ³⁸ 

Lukas 22:37

22:37 For I tell you that this scripture must be ³⁹  fulfilled in me, ‘And he was counted with the transgressors.’ ⁴⁰  For what is written about me is being fulfilled.” ⁴¹ 

[1:32]  ¹ tn Grk “this one.”

[1:32]  ² sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.

[1:32]  ³ sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.

[1:32]  ⁴ tn Or “ancestor.”

[1:35]  ⁵ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ⁶ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ⁷ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ⁸ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ⁹ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[1:38]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ¹¹ tn Grk “behold.”

[1:38]  ¹² tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ¹³ tn Grk “let this be to me.”

[1:38]  ¹⁴ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:76]  ¹⁶ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ¹⁷ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ¹⁸ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ¹⁹ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ²⁰ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[2:24]  ²¹ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

[2:24]  ²² sn A quotation from Lev 12:8; 5:11 (LXX).

[3:4]  ²³ tn Or “A voice.”

[3:4]  ²⁴ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ²⁵ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[4:9]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:9]  ²⁷ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:9]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:9]  ²⁹ tn Grk “and stood him.”

[4:9]  ³⁰ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:9]  ³¹ tn This is another first class condition, as in v. 3.

[12:3]  ³² tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ³³ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ³⁴ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ³⁵ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[16:31]  ³⁶ tn Here δέ (de) has not been translated.

[16:31]  ³⁷ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ³⁸ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[22:37]  ³⁹ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ⁴⁰ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ⁴¹ tn Grk “is having its fulfillment.”