Lukas 1:50

1:50 from ¹  generation to generation he is merciful ²  to those who fear ³  him.

Lukas 1:71

1:71 that we should be saved ⁴  from our enemies, ⁵ 

and from the hand of all who hate us.

Lukas 2:35

2:35 Indeed, as a result of him the thoughts ⁶  of many hearts will be revealed ⁷  – and a sword ⁸  will pierce your own soul as well!” ⁹ 

Lukas 6:24

6:24 “But woe ¹⁰  to you who are rich, for you have received ¹¹  your comfort ¹²  already.

Lukas 7:5

7:5 because he loves our nation, ¹³  and even ¹⁴  built our synagogue.” ¹⁵ 

Lukas 14:2

14:2 There ¹⁶  right ¹⁷  in front of him was a man suffering from dropsy. ¹⁸ 

Lukas 18:26

18:26 Those who heard this said, “Then ¹⁹  who can be saved?” ²⁰ 

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ²¹  when Jesus ²²  approached ²³  and saw the city, he wept over it,

Lukas 20:45

Jesus Warns the Disciples against Pride

20:45 As ²⁴  all the people were listening, Jesus ²⁵  said to his disciples,

Lukas 22:63

22:63 Now ²⁶  the men who were holding Jesus ²⁷  under guard began to mock him and beat him.

Lukas 23:37

23:37 and saying, “If ²⁸  you are the king of the Jews, save yourself!”

[1:50]  ¹ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ² sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ³ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[1:71]  ⁴ tn Grk “from long ago, salvation.”

[1:71]  ⁵ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[2:35]  ⁶ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[2:35]  ⁷ sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

[2:35]  ⁸ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

[2:35]  ⁹ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

[6:24]  ¹⁰ sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.

[6:24]  ¹¹ sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.

[6:24]  ¹² tn Grk “your consolation.”

[7:5]  ¹³ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ¹⁴ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ¹⁵ sn See the note on synagogues in 4:15.

[14:2]  ¹⁶ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ¹⁷ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ¹⁸ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[18:26]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.

[18:26]  ²⁰ sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?

[19:41]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ²² tn Grk “he.”

[19:41]  ²³ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[20:45]  ²⁴ tn Here δέ (de) has not been translated.

[20:45]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:63]  ²⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:37]  ²⁸ tn This is also a first class condition in the Greek text.