Lukas 1:55

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

Lukas 4:13

4:13 So ⁴  when the devil ⁵  had completed every temptation, he departed from him until a more opportune time. ⁶ 

Lukas 4:17

4:17 and the scroll of the prophet Isaiah was given to him. He ⁷  unrolled ⁸  the scroll and found the place where it was written,

Lukas 10:29

10:29 But the expert, ⁹  wanting to justify ¹⁰  himself, said to Jesus, “And who is my neighbor?”

Lukas 12:9

12:9 But the one who denies me before men will be denied before God’s angels.

Lukas 12:21

12:21 So it is with the one who stores up riches for himself, ¹¹  but is not rich toward God.”

Lukas 13:12

13:12 When ¹²  Jesus saw her, he called her to him ¹³  and said, “Woman, ¹⁴  you are freed ¹⁵  from your infirmity.” ¹⁶ 

Lukas 14:11

14:11 For everyone who exalts himself will be humbled, but ¹⁷  the one who humbles ¹⁸  himself will be exalted.”

Lukas 14:27

14:27 Whoever does not carry his own cross ¹⁹  and follow ²⁰  me cannot be my disciple.

Lukas 18:40

18:40 So ²¹  Jesus stopped and ordered the beggar ²²  to be brought to him. When the man ²³  came near, Jesus ²⁴  asked him,

Lukas 24:7

24:7 that ²⁵  the Son of Man must be delivered ²⁶  into the hands of sinful men, ²⁷  and be crucified, ²⁸  and on the third day rise again.” ²⁹ 

[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).

[4:13]  ⁴ tn Here καί (kai) has been translated as “so” to indicate a summary.

[4:13]  ⁵ tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

[4:13]  ⁶ tn Grk “until a favorable time.”

[4:13]  sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

[4:17]  ⁷ tn Grk “And unrolling the scroll he found.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead a new sentence has been started in the translation.

[4:17]  ⁸ tn Grk “opening,” but a scroll of this period would have to be unrolled. The participle ἀναπτύξας (anaptuxa") has been translated as a finite verb due to the requirements of contemporary English style.

[10:29]  ⁹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ¹⁰ tn Or “vindicate.”

[10:29]  sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

[12:21]  ¹¹ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[13:12]  ¹² tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ¹³ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ¹⁴ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ¹⁵ tn Or “released.”

[13:12]  ¹⁶ tn Or “sickness.”

[14:11]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ¹⁸ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[14:27]  ¹⁹ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ²⁰ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[18:40]  ²¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the beggar’s cries.

[18:40]  ²² tn Grk “ordered him”; the referent (the blind beggar, v. 35) has been specified in the translation for clarity.

[18:40]  ²³ tn Grk “he”; the referent (the beggar) has been specified in the translation for clarity.

[18:40]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:7]  ²⁵ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ²⁶ tn See Luke 9:22, 44; 13:33.

[24:7]  ²⁷ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ²⁸ sn See the note on crucify in 23:21.

[24:7]  ²⁹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.