Lukas 1:40

1:40 and entered Zechariah’s house and greeted Elizabeth.

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 1:44

1:44 For the instant ⁴  the sound of your greeting reached my ears, ⁵  the baby in my womb leaped for joy. ⁶ 

Lukas 10:6

10:6 And if a peace-loving person ⁷  is there, your peace will remain on him, but if not, it will return to you. ⁸ 

Lukas 1:41

1:41 When ⁹  Elizabeth heard Mary’s greeting, the baby leaped ¹⁰  in her ¹¹  womb, and Elizabeth was filled with the Holy Spirit. ¹² 

Lukas 10:4-5

10:4 Do not carry ¹³  a money bag, ¹⁴  a traveler’s bag, ¹⁵  or sandals, and greet no one on the road. ¹⁶  10:5 Whenever ¹⁷  you enter a house, ¹⁸  first say, ‘May peace ¹⁹  be on this house!’

Lukas 11:43

11:43 Woe to you Pharisees! You love the best seats ²⁰  in the synagogues ²¹  and elaborate greetings ²²  in the marketplaces!

Lukas 20:46

20:46 “Beware ²³  of the experts in the law. ²⁴  They ²⁵  like walking around in long robes, and they love elaborate greetings ²⁶  in the marketplaces and the best seats ²⁷  in the synagogues ²⁸  and the places of honor at banquets.

Lukas 1:28

1:28 The ²⁹  angel ³⁰  came ³¹  to her and said, “Greetings, favored one, ³²  the Lord is with you!” ³³ 

Lukas 2:14

2:14 “Glory ³⁴  to God in the highest,

and on earth peace among people ³⁵  with whom he is pleased!” ³⁶ 

Lukas 24:36

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ³⁷  himself stood among them and said to them, “Peace be with you.” ³⁸ 

Lukas 1:55

1:55 as he promised ³⁹  to our ancestors, ⁴⁰  to Abraham and to his descendants ⁴¹  forever.”

[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).

[1:44]  ⁴ tn Grk “for behold.”

[1:44]  ⁵ tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ⁶ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

[10:6]  ⁷ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ⁸ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[1:41]  ⁹ tn Grk “And it happened that.” 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ¹⁰ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ¹¹ tn The antecedent of “her” is Elizabeth.

[1:41]  ¹² sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[10:4]  ¹³ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ¹⁴ tn Traditionally, “a purse.”

[10:4]  ¹⁵ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ¹⁶ tn Or “no one along the way.”

[10:5]  ¹⁷ tn Here δέ (de) has not been translated.

[10:5]  ¹⁸ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ¹⁹ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[11:43]  ²⁰ tn Or “seats of honor.” The term here is plural and is not a reference only to the lead “seat of Moses” in the synagogue, but includes the front seats near the ark.

[11:43]  ²¹ sn See the note on synagogues in 4:15.

[11:43]  ²² tn Grk “and the greetings.”

[11:43]  sn The later Jewish summary of oral tradition, the Talmud, notes elaborate greetings for rabbis. The rebuke here is for pride.

[20:46]  ²³ tn Or “Be on guard against.” This is a present imperative and indicates that pride is something to constantly be on the watch against.

[20:46]  ²⁴ tn Or “of the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:46]  ²⁵ tn Grk “who,” continuing the sentence begun by the prior phrase.

[20:46]  ²⁶ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.

[20:46]  ²⁷ sn See Luke 14:1-14.

[20:46]  ²⁸ sn See the note on synagogues in 4:15.

[1:28]  ²⁹ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ³⁰ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ³¹ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ³² tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ³³ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[2:14]  ³⁴ sn Glory here refers to giving honor to God.

[2:14]  ³⁵ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ³⁶ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[24:36]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ³⁸ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[1:55]  ³⁹ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ⁴⁰ tn Grk “fathers.”

[1:55]  ⁴¹ tn Grk “his seed” (an idiom for offspring or descendants).