Luke 1:14

1:14 Joy and gladness will come ¹  to you, and many will rejoice at ²  his birth, ³ 

Luke 24:52

24:52 So ⁴  they worshiped ⁵  him and returned to Jerusalem with great joy, ⁶ 

Luke 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ⁷  over one sinner who repents.”

Luke 24:41

24:41 And while they still could not believe it ⁸  (because of their joy) and were amazed, ⁹  he said to them, “Do you have anything here to eat?” ¹⁰ 

Luke 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹¹  for I proclaim to you good news ¹²  that brings great joy to all the people:

Luke 10:17

10:17 Then ¹³  the seventy-two ¹⁴  returned with joy, saying, “Lord, even the demons submit to ¹⁵  us in your name!” ¹⁶ 

Luke 8:13

8:13 Those ¹⁷  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ¹⁸  but ¹⁹  in a time of testing ²⁰  fall away. ²¹ 

Luke 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ²²  who repents than over ninety-nine righteous people ²³  who have no need to repent. ²⁴ 

¹ tn Grk “This will be joy and gladness.”

² tn Or “because of.”

³ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

⁴ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

⁵ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

⁶ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

⁷ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

¹⁰ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

¹¹ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

¹² sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

¹³ tn Grk “behold.”

¹⁴ tn Grk “I evangelize to you great joy.”

¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷ tc See the tc note on the number “seventy-two” in Luke 10:1.

¹⁸ tn Or “the demons obey”; see L&N 36.18.

¹⁹ tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

¹⁹ tn Here δέ (de) has not been translated.

²⁰ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²² tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

²³ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

²² sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

²³ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

²⁴ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”