Luke 1:28

1:28 The ¹  angel ²  came ³  to her and said, “Greetings, favored one, ⁴  the Lord is with you!” ⁵ 

Luke 2:30

2:30 For my eyes have seen your salvation ⁶ 

Luke 2:32

2:32 a light, ⁷ 

for revelation to the Gentiles,

and for glory ⁸  to your people Israel.”

Luke 4:7

4:7 So then, if ⁹  you will worship ¹⁰  me, all this will be ¹¹  yours.”

Luke 4:10-11

4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ ¹²  4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” ¹³ 

Luke 9:40

9:40 I ¹⁴  begged ¹⁵  your disciples to cast it out, but ¹⁶  they could not do so.” ¹⁷ 

Luke 17:19

17:19 Then ¹⁸  he said to the man, ¹⁹  “Get up and go your way. Your faith has made you well.” ²⁰ 

Luke 18:42

18:42 Jesus ²¹  said to him, “Receive ²²  your sight; your faith has healed you.” ²³ 

Luke 23:42

23:42 Then ²⁴  he said, “Jesus, remember me ²⁵  when you come in ²⁶  your kingdom.”

¹ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

³ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

⁴ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

⁵ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

⁶ sn To see Jesus, the Messiah, is to see God’s salvation.

¹¹ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

¹² sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

¹⁶ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

¹⁷ tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

¹⁸ tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

²¹ sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

²⁶ sn A quotation from Ps 91:12.

³¹ tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.

³² sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

³⁴ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁷ tn Grk “to him”; the referent has been specified in the translation for clarity.

³⁸ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴² tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

⁴³ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁴⁷ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

⁴⁸ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.