Luke 1:11

1:11 An ¹  angel of the Lord, ²  standing on the right side of the altar of incense, appeared ³  to him.

Luke 1:16

1:16 He ⁴  will turn ⁵  many of the people ⁶  of Israel to the Lord their God.

Luke 1:28

1:28 The ⁷  angel ⁸  came ⁹  to her and said, “Greetings, favored one, ¹⁰  the Lord is with you!” ¹¹ 

Luke 1:43

1:43 And who am I ¹²  that the mother of my Lord should come and visit me?

Luke 1:45-46

1:45 And blessed ¹³  is she who believed that ¹⁴  what was spoken to her by ¹⁵  the Lord would be fulfilled.” ¹⁶ 

Mary’s Hymn of Praise

1:46 And Mary ¹⁷  said, ¹⁸ 

“My soul exalts ¹⁹  the Lord, ²⁰ 

Luke 2:11

2:11 Today ²¹  your Savior is born in the city ²²  of David. ²³  He is Christ ²⁴  the Lord.

Luke 6:5

6:5 Then ²⁵  he said to them, “The Son of Man is lord ²⁶  of the Sabbath.”

Luke 17:5

17:5 The ²⁷  apostles said to the Lord, “Increase our faith!” ²⁸ 

Luke 18:6

18:6 And the Lord said, “Listen to what the unrighteous judge says! ²⁹ 

Luke 18:41

18:41 “What do you want me to do for you?” He replied, ³⁰  “Lord, let me see again.” ³¹ 

Luke 19:34

19:34 They replied, “The Lord needs it.”

Luke 20:44

20:44 If David then calls him ‘Lord,’ how can he be his son?” ³² 

Luke 24:3

24:3 but when they went in, they did not find the body of the Lord Jesus. ³³ 

Luke 24:34

24:34 and ³⁴  saying, “The Lord has really risen, and has appeared to Simon!” ³⁵ 

[1:11]  ¹ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ² tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ³ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:16]  ⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:16]  ⁵ sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

[1:16]  ⁶ tn Grk “sons”; but clearly this is a generic reference to people of both genders.

[1:28]  ⁷ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ⁸ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ⁹ 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.

[1:28]  ¹⁰ 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.

[1:28]  ¹¹ 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.

[1:43]  ¹⁰ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

[1:45]  ¹³ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ¹⁴ tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ¹⁵ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ¹⁶ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:46]  ¹⁶ tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

[1:46]  ¹⁷ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:46]  ¹⁸ tn Or “lifts up the Lord in praise.”

[1:46]  ¹⁹ sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.

[2:11]  ¹⁹ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ²⁰ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ²¹ tn This is another indication of a royal, messianic connection.

[2:11]  ²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[6:5]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ²³ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[17:5]  ²⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ²⁶ sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[18:6]  ²⁸ sn Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.

[18:41]  ³¹ tn Grk “said.”

[18:41]  ³² tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[20:44]  ³⁴ tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[24:3]  ³⁷ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

[24:34]  ⁴⁰ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

[24:34]  ⁴¹ sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.