Luke 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹  and your wife Elizabeth will bear you a son; you ²  will name him John. ³ 

Luke 1:19

1:19 The ⁴  angel answered him, “I am Gabriel, who stands ⁵  in the presence of God, and I was sent to speak to you and to bring ⁶  you this good news.

Luke 1:35

1:35 The angel replied, ⁷  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ⁸  you. Therefore the child ⁹  to be born ¹⁰  will be holy; ¹¹  he will be called the Son of God.

Luke 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ¹²  And a voice came from heaven, “You are my one dear Son; ¹³  in you I take great delight.” ¹⁴ 

Luke 4:6

4:6 And he ¹⁵  said to him, “To you ¹⁶  I will grant this whole realm ¹⁷  – and the glory that goes along with it, ¹⁸  for it has been relinquished ¹⁹  to me, and I can give it to anyone I wish.

Luke 8:28

8:28 When he saw ²⁰  Jesus, he cried out, fell ²¹  down before him, and shouted with a loud voice, “Leave me alone, ²²  Jesus, Son of the Most High ²³  God! I beg you, do not torment ²⁴  me!”

Luke 8:39

8:39 “Return to your home, ²⁵  and declare ²⁶  what God has done for you.” ²⁷  So ²⁸  he went away, proclaiming throughout the whole town ²⁹  what Jesus ³⁰  had done for him.

Luke 10:35

10:35 The ³¹  next day he took out two silver coins ³²  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ³³ 

Luke 10:40

10:40 But Martha was distracted ³⁴  with all the preparations she had to make, ³⁵  so ³⁶  she came up to him and said, “Lord, don’t you care ³⁷  that my sister has left me to do all the work ³⁸  alone? Tell ³⁹  her to help me.”

Luke 11:7

11:7 Then ⁴⁰  he will reply ⁴¹  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁴²  I cannot get up and give you anything.’ ⁴³ 

Luke 15:29

15:29 but he answered ⁴⁴  his father, ‘Look! These many years I have worked like a slave ⁴⁵  for you, and I never disobeyed your commands. Yet ⁴⁶  you never gave me even a goat ⁴⁷  so that I could celebrate with my friends!

Luke 18:11

18:11 The Pharisee stood and prayed about himself like this: ⁴⁸  ‘God, I thank ⁴⁹  you that I am not like other people: ⁵⁰  extortionists, ⁵¹  unrighteous people, ⁵²  adulterers – or even like this tax collector. ⁵³ 

Luke 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁵⁴  and give the money ⁵⁵  to the poor, ⁵⁶  and you will have treasure ⁵⁷  in heaven. Then ⁵⁸  come, follow me.”

Luke 20:2

20:2 and said to him, ⁵⁹  “Tell us: By what authority ⁶⁰  are you doing these things? ⁶¹  Or who it is who gave you this authority?”

Luke 22:11

22:11 and tell the owner of the house, ⁶²  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’

[1:13]  ¹ tn The passive means that the prayer was heard by God.

[1:13]  ² tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ³ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:19]  ⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ⁵ tn Grk “the one who is standing before God.”

[1:19]  ⁶ tn Grk “to announce these things of good news to you.”

[1:35]  ⁷ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ⁸ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ⁹ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ¹⁰ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ¹¹ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[3:22]  ¹⁰ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ¹¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ¹² tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[4:6]  ¹³ tn Grk “And the devil.”

[4:6]  ¹⁴ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ¹⁵ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ¹⁶ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ¹⁷ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[8:28]  ¹⁶ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ¹⁷ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ¹⁸ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ¹⁹ sn On the title Most High see Luke 1:35.

[8:28]  ²⁰ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[8:39]  ¹⁹ tn Grk “your house.”

[8:39]  ²⁰ tn Or “describe.”

[8:39]  ²¹ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

[8:39]  ²² tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

[8:39]  ²³ tn Or “city.”

[8:39]  ²⁴ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

[10:35]  ²² tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ²³ tn Grk “two denarii.”

[10:35]  ²⁴ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:40]  ²⁵ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ²⁶ tn Grk “with much serving.”

[10:40]  ²⁷ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ²⁸ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ²⁹ tn Grk “has left me to serve alone.”

[10:40]  ³⁰ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:7]  ²⁸ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ²⁹ tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ³⁰ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ³¹ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[15:29]  ³¹ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

[15:29]  ³² tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

[15:29]  ³³ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

[15:29]  ³⁴ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

[18:11]  ³⁴ tn Or “stood by himself and prayed like this.” The prepositional phrase πρὸς ἑαυτόν (pros eauton, “to/about himself”) could go with either the aorist participle σταθείς (staqeis, “stood”) or with the imperfect verb προσηύχετο (proshuceto, “he prayed”). If taken with the participle, then the meaning would seem at first glance to be: “stood ‘by himself’,” or “stood ‘alone’.” Now it is true that πρός can mean “by” or “with” when used with intransitive verbs such as ἵστημι ({isthmi, “I stand”; cf. BDAG 874 s.v. πρός 2.a), but πρὸς ἑαυτόν together never means “by himself” or “alone” in biblical Greek. On the other hand, if πρὸς ἑαυτόν is taken with the verb, then two different nuances emerge, both of which highlight in different ways the principal point Jesus seems to be making about the arrogance of this religious leader: (1) “prayed to himself,” but not necessarily silently, or (2) “prayed about himself,” with the connotation that he prayed out loud, for all to hear. Since his prayer is really a review of his moral résumé, directed both at advertising his own righteousness and exposing the perversion of the tax collector, whom he actually mentions in his prayer, the latter option seems preferable. If this is the case, then the Pharisee’s mention of God is really nothing more than a formality.

[18:11]  ³⁵ sn The Pharisee’s prayer started out as a thanksgiving psalm to God, but the praise ended up not being about God.

[18:11]  ³⁶ tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

[18:11]  ³⁷ tn Or “swindlers” (BDAG 134 s.v. ἅρπαξ 2); see also Isa 10:2; Josephus, J. W. 6.3.4 [6.203].

[18:11]  ³⁸ sn A general category for “sinners” (1 Cor 6:9; Lev 19:3).

[18:11]  ³⁹ sn Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people, and adulterers.

[18:22]  ³⁷ sn See Luke 14:33.

[18:22]  ³⁸ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ³⁹ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁴⁰ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[20:2]  ⁴⁰ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ⁴¹ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ⁴² sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[22:11]  ⁴³ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).