Lukas 1:48

1:48 because he has looked upon the humble state of his servant. ¹ 

For ²  from now on ³  all generations will call me blessed, ⁴ 

Lukas 2:37

2:37 She had lived as a widow since then for eighty-four years. ⁵  She never left the temple, worshiping with fasting and prayer night and day. ⁶ 

Lukas 7:21

7:21 At that very time ⁷  Jesus ⁸  cured many people of diseases, sicknesses, ⁹  and evil spirits, and granted ¹⁰  sight to many who were blind.

Lukas 11:7

11:7 Then ¹¹  he will reply ¹²  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ¹³  I cannot get up and give you anything.’ ¹⁴ 

Lukas 12:36

12:36 be like people ¹⁵  waiting for their master to come back from the wedding celebration, ¹⁶  so that when he comes and knocks they can immediately open the door for him.

Lukas 15:4

15:4 “Which one ¹⁷  of you, if he has a hundred ¹⁸  sheep and loses one of them, would not leave the ninety-nine in the open pasture ¹⁹  and go look for ²⁰  the one that is lost until he finds it? ²¹ 

Lukas 19:37

19:37 As he approached the road leading down from ²²  the Mount of Olives, ²³  the whole crowd of his ²⁴  disciples began to rejoice ²⁵  and praise ²⁶  God with a loud voice for all the mighty works ²⁷  they had seen: ²⁸ 

Lukas 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ²⁹  lord,

“Sit at my right hand,

Lukas 23:33

23:33 So ³⁰  when they came to the place that is called “The Skull,” ³¹  they crucified ³²  him there, along with the criminals, one on his right and one on his left.

Lukas 24:47

24:47 and repentance ³³  for the forgiveness of sins would be proclaimed ³⁴  in his name to all nations, ³⁵  beginning from Jerusalem. ³⁶ 

[1:48]  ¹ tn See the note on the word “servant” in v. 38.

[1:48]  ² tn Grk “for behold.”

[1:48]  ³ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ⁴ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[2:37]  ⁵ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

[2:37]  ⁶ sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

[7:21]  ⁷ tn Grk “In that hour.”

[7:21]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ⁹ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ¹⁰ tn Or “and bestowed (sight) on.”

[11:7]  ¹¹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ¹² tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ¹³ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ¹⁴ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[12:36]  ¹⁵ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ¹⁶ sn An ancient wedding celebration could last for days (Tob 11:18).

[15:4]  ¹⁷ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ¹⁸ sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ¹⁹ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ²⁰ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ²¹ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

[19:37]  ²² 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]  ²³ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ²⁴ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ²⁵ 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]  ²⁶ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ²⁷ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²⁸ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:42]  ²⁹ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[23:33]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ³¹ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ³² sn See the note on crucify in 23:21.

[24:47]  ³³ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ³⁴ tn Or “preached,” “announced.”

[24:47]  ³⁵ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ³⁶ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.