Lukas 1:55

1:55 as he promised ¹  to our ancestors, ²  to Abraham and to his descendants ³  forever.”

Lukas 2:33

2:33 So ⁴  the child’s ⁵  father ⁶  and mother were amazed ⁷  at what was said about him.

Lukas 11:11

11:11 What father among you, if your ⁸  son asks for ⁹  a fish, will give him a snake ¹⁰  instead of a fish?

Lukas 11:47

11:47 Woe to you! You build ¹¹  the tombs of the prophets whom your ancestors ¹²  killed.

Lukas 12:30

12:30 For all the nations of the world pursue ¹³  these things, and your Father knows that you need them.

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ¹⁴  to give you the kingdom.

Lukas 15:28

15:28 But the older son ¹⁵  became angry ¹⁶  and refused ¹⁷  to go in. His father came out and appealed to him,

Lukas 16:30

16:30 Then ¹⁸  the rich man ¹⁹  said, ‘No, father Abraham, but if someone from the dead ²⁰  goes to them, they will repent.’

[1:55]  ¹ 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]  ² tn Grk “fathers.”

[1:55]  ³ tn Grk “his seed” (an idiom for offspring or descendants).

[2:33]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:33]  ⁵ tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

[2:33]  ⁶ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

[2:33]  ⁷ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

[11:11]  ⁸ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[11:11]  ⁹ tc Most mss (א A C D L W Θ Ψ Ë^1,13 33 Ï lat sy^c,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by Ì^45,75 B 1241 pc sy^s sa.

[11:11]  ¹⁰ sn The snake probably refers to a water snake.

[11:47]  ¹¹ sn The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” (The Sayings of Jesus, 101).

[11:47]  ¹² tn Or “forefathers”; Grk “fathers.”

[12:30]  ¹³ tn Grk “seek.”

[12:32]  ¹⁴ tn Or perhaps, “your Father chooses.”

[15:28]  ¹⁵ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ¹⁶ tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ¹⁷ sn Ironically the attitude of the older son has left him outside and without joy.

[16:30]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ¹⁹ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ²⁰ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.