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 2:25

The Prophecy of Simeon

2:25 Now ⁴  there was a man in Jerusalem ⁵  named Simeon who was righteous ⁶  and devout, looking for the restoration ⁷  of Israel, and the Holy Spirit ⁸  was upon him.

Luke 9:16

9:16 Then ⁹  he took the five loaves and the two fish, and looking up to heaven he gave thanks ¹⁰  and broke them. He gave them to the disciples to set before the crowd.

Luke 11:27

11:27 As ¹¹  he said these things, a woman in the crowd spoke out ¹²  to him, “Blessed is the womb ¹³  that bore you and the breasts at which you nursed!” ¹⁴ 

Luke 11:51

11:51 from the blood of Abel ¹⁵  to the blood of Zechariah, ¹⁶  who was killed ¹⁷  between the altar and the sanctuary. ¹⁸  Yes, I tell you, it will be charged against ¹⁹  this generation.

Luke 13:35

13:35 Look, your house is forsaken! ²⁰  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ²¹ 

Luke 14:26

14:26 “If anyone comes to me and does not hate ²²  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ²³  he cannot be my disciple.

Luke 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ²⁴  who repents than over ninety-nine righteous people ²⁵  who have no need to repent. ²⁶ 

Luke 16:8

16:8 The ²⁷  master commended the dishonest ²⁸  manager because he acted shrewdly. ²⁹  For the people ³⁰  of this world are more shrewd in dealing with their contemporaries ³¹  than the people ³²  of light.

Luke 22:19

22:19 Then ³³  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ³⁴  which is given for you. ³⁵  Do this in remembrance of me.”

[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.

[2:25]  ⁴ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ⁶ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁷ tn Or “deliverance,” “consolation.”

[2:25]  ⁸ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[9:16]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ⁸ sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[11:27]  ¹⁰ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated.

[11:27]  ¹¹ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ¹² tn For this term see L&N 8.69.

[11:27]  ¹³ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:51]  ¹³ sn Gen 4:10 indicates that Abel’s blood cried out for justice.

[11:51]  ¹⁴ sn It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25.

[11:51]  ¹⁵ tn Or “who perished.”

[11:51]  ¹⁶ tn Or “and the temple”; Grk “and the house,” but in this context a reference to the house of God as a place of sanctuary.

[11:51]  ¹⁷ tn Or “required from.”

[13:35]  ¹⁶ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ¹⁷ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[14:26]  ¹⁹ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ²⁰ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[15:7]  ²² sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ²³ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ²⁴ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[16:8]  ²⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[16:8]  ²⁶ sn Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7.

[16:8]  ²⁷ sn Where this parable ends is debated: Does it conclude with v. 7, after v. 8a, after v. 8b, or after v. 9? Verse 8a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8a.

[16:8]  ²⁸ tn Grk “sons” (an idiom).

[16:8]  ²⁹ tn Grk “with their own generation.”

[16:8]  ³⁰ tn Grk “sons.” Here the phrase “sons of light” is a reference to the righteous. The point is that those of the world often think ahead about consequences better than the righteous do.

[22:19]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ²⁹ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

[22:19]  ³⁰ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.