Luke 1:25

1:25 “This is what ¹  the Lord has done for me at the time ²  when he has been gracious to me, ³  to take away my disgrace ⁴  among people.” ⁵ 

Luke 1:68

1:68 “Blessed ⁶  be the Lord God of Israel,

because he has come to help ⁷  and has redeemed ⁸  his people.

Luke 7:13

7:13 When ⁹  the Lord saw her, he had compassion ¹⁰  for her and said to her, “Do not weep.” ¹¹ 

Luke 10:41

10:41 But the Lord ¹²  answered her, ¹³  “Martha, Martha, ¹⁴  you are worried and troubled ¹⁵  about many things,

Luke 12:43

12:43 Blessed is that slave ¹⁶  whom his master finds at work ¹⁷  when he returns.

Luke 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ¹⁸  it.’”

Luke 20:15

20:15 So ¹⁹  they threw him out of the vineyard and killed ²⁰  him. What then will the owner of the vineyard do to them?

Luke 20:42

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ²¹  lord,

“Sit at my right hand,

¹ tn Grk “Thus.”

² tn Grk “in the days.”

³ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

⁴ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

⁵ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

⁶ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

⁷ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

⁸ tn Or “has delivered”; Grk “has accomplished redemption.”

¹¹ tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

¹² sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

¹³ tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

¹⁶ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

¹⁷ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

¹⁸ sn The double vocative Martha, Martha communicates emotion.

¹⁹ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

²¹ tn See the note on the word “slave” in 7:2.

²² tn That is, doing his job, doing what he is supposed to be doing.

²⁶ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

³² sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

³⁶ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.