Lukas 1:56

1:56 So ¹  Mary stayed with Elizabeth ²  about three months ³  and then returned to her home.

Lukas 1:67

Zechariah’s Praise and Prediction

1:67 Then ⁴  his father Zechariah was filled with the Holy Spirit and prophesied, ⁵ 

Lukas 14:22

14:22 Then ⁶  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ⁷ 

Lukas 15:3

15:3 So ⁸  Jesus ⁹  told them ¹⁰  this parable: ¹¹ 

Lukas 20:41

The Messiah: David’s Son and Lord

20:41 But ¹²  he said to them, “How is it that they say that the Christ ¹³  is David’s son? ¹⁴ 

Lukas 21:2

21:2 He also saw a poor widow put in two small copper coins. ¹⁵ 

Lukas 23:1

Jesus Brought Before Pilate

23:1 Then ¹⁶  the whole group of them rose up and brought Jesus ¹⁷  before Pilate. ¹⁸ 

Lukas 24:52

24:52 So ¹⁹  they worshiped ²⁰  him and returned to Jerusalem with great joy, ²¹ 

[1:56]  ¹ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ² tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ³ sn As is typical with Luke the timing is approximate (about three months), not specific.

[1:67]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:67]  ⁵ tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[1:67]  sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.

[14:22]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22]  ⁷ sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

[15:3]  ⁸ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

[15:3]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[15:3]  ¹⁰ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

[15:3]  ¹¹ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[20:41]  ¹² sn If the religious leaders will not dare to question Jesus any longer, then he will question them.

[20:41]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:41]  sn See the note on Christ in 2:11.

[20:41]  ¹⁴ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

[21:2]  ¹⁵ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

[23:1]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ¹⁸ sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.

[24:52]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

[24:52]  ²⁰ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ²¹ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.