Lukas 1:49

1:49 because he who is mighty ¹  has done great things for me, and holy is his name;

Lukas 1:73

1:73 the oath ²  that he swore to our ancestor ³  Abraham.

This oath grants ⁴ 

Lukas 2:42

2:42 When ⁵  he was twelve years old, ⁶  they went up ⁷  according to custom.

Lukas 2:47

2:47 And all who heard Jesus ⁸  were astonished ⁹  at his understanding and his answers.

Lukas 3:20

3:20 Herod added this to them all: He locked up John in prison.

Lukas 3:26

3:26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda,

Lukas 3:33

3:33 the son of Amminadab, the son of Admin, the son of Arni, ¹⁰  the son of Hezron, the son of Perez, the son of Judah,

Lukas 4:7

4:7 So then, if ¹¹  you will worship ¹²  me, all this will be ¹³  yours.”

Lukas 4:10

4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ ¹⁴ 

Lukas 4:15

4:15 He ¹⁵  began to teach ¹⁶  in their synagogues ¹⁷  and was praised ¹⁸  by all.

Lukas 6:15

6:15 Matthew, Thomas, ¹⁹  James the son of Alphaeus, Simon who was called the Zealot, ²⁰ 

Lukas 12:43

12:43 Blessed is that slave ²¹  whom his master finds at work ²²  when he returns.

Lukas 17:3

17:3 Watch ²³  yourselves! If ²⁴  your brother ²⁵  sins, rebuke him. If ²⁶  he repents, forgive him.

Lukas 20:44

20:44 If David then calls him ‘Lord,’ how can he be his son?” ²⁷ 

Lukas 21:35

21:35 For ²⁸  it will overtake ²⁹  all who live on the face of the whole earth. ³⁰ 

Lukas 22:64

22:64 They ³¹  blindfolded him and asked him repeatedly, ³²  “Prophesy! Who hit you?” ³³ 

Lukas 23:18

23:18 But they all shouted out together, ³⁴  “Take this man ³⁵  away! Release Barabbas for us!”

Lukas 24:34

24:34 and ³⁶  saying, “The Lord has really risen, and has appeared to Simon!” ³⁷ 

[1:49]  ¹ tn Traditionally, “the Mighty One.”

[1:73]  ² tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ³ tn Or “forefather”; Grk “father.”

[1:73]  ⁴ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[2:42]  ⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:42]  ⁶ sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

[2:42]  ⁷ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

[2:47]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:47]  ⁹ sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

[3:33]  ¹⁰ tc The number and order of the first few names in this verse varies greatly in the mss. The variants which are most likely to be original based upon external evidence are Amminadab, Aram (A D 33 565 [1424] pm lat); Amminadab, Aram, Joram (K Δ Ψ 700 2542 pm); Adam, Admin, Arni (Ì^4vid א* 1241 pc sa); and Amminadab, Admin, Arni (א² L X [Γ] ˹³ pc). Deciding between these variants is quite difficult. The reading “Amminadab, Aram” is the strongest externally since it is represented by Alexandrian, Western, and Byzantine witnesses, although it is significantly weaker internally because it disrupts the artistic balance of the number of generations and their groups that three names would preserve (see TCGNT 113, fn. 1 for discussion). In this case, the subtle intrinsic arguments that would most likely be overlooked by scribes argues for the reading “Amminadab, Admin, Arni,” although a decision is quite difficult because of the lack of strong external support.

[4:7]  ¹¹ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  ¹² tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:7]  ¹³ tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

[4:10]  ¹⁴ sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

[4:15]  ¹⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:15]  ¹⁶ tn The imperfect verb has been translated ingressively.

[4:15]  ¹⁷ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[4:15]  ¹⁸ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.

[6:15]  ¹⁹ sn This is the “doubting Thomas” of John 20:24-29.

[6:15]  ²⁰ sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).

[12:43]  ²¹ tn See the note on the word “slave” in 7:2.

[12:43]  ²² tn That is, doing his job, doing what he is supposed to be doing.

[17:3]  ²³ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ²⁴ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ²⁵ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ²⁶ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[20:44]  ²⁷ 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).

[21:35]  ²⁸ tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.

[21:35]  ²⁹ tn Or “come upon.”

[21:35]  ³⁰ sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.

[22:64]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ³² tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ³³ tn Grk “Who is the one who hit you?”

[22:64]  sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

[23:18]  ³⁴ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ³⁵ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[24:34]  ³⁶ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

[24:34]  ³⁷ sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.