Luke 1:15

1:15 for he will be great in the sight of ¹  the Lord. He ²  must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. ³ 

Luke 1:38

1:38 So ⁴  Mary said, “Yes, ⁵  I am a servant ⁶  of the Lord; let this happen to me ⁷  according to your word.” ⁸  Then ⁹  the angel departed from her.

Luke 2:26

2:26 It ¹⁰  had been revealed ¹¹  to him by the Holy Spirit that he would not die ¹²  before ¹³  he had seen the Lord’s Christ. ¹⁴ 

Luke 4:18

4:18 “The Spirit of the Lord is upon me,

because he has anointed ¹⁵  me to proclaim good news ¹⁶  to the poor. ¹⁷ 

He has sent me ¹⁸  to proclaim release ¹⁹  to the captives

and the regaining of sight ²⁰  to the blind,

to set free ²¹  those who are oppressed, ²² 

Luke 10:39

10:39 She ²³  had a sister named Mary, who sat ²⁴  at the Lord’s feet ²⁵  and listened to what he said.

Luke 12:47

12:47 That ²⁶  servant who knew his master’s will but did not get ready or do what his master asked ²⁷  will receive a severe beating.

Luke 16:5

16:5 So ²⁸  he contacted ²⁹  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’

[1:15]  ¹ tn Grk “before.”

[1:15]  ² tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[1:15]  ³ tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.

[1:38]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ⁵ tn Grk “behold.”

[1:38]  ⁶ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ⁷ tn Grk “let this be to me.”

[1:38]  ⁸ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:26]  ⁷ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ⁸ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ⁹ tn Grk “would not see death” (an idiom for dying).

[2:26]  ¹⁰ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:18]  ¹⁰ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ¹¹ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ¹² sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ¹³ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ¹⁴ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ¹⁵ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ¹⁶ sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ¹⁷ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[10:39]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ¹⁴ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ¹⁵ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[12:47]  ¹⁶ tn Here δέ (de) has not been translated.

[12:47]  ¹⁷ tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

[16:5]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ²⁰ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.