Luke 1:19

1:19 The ¹  angel answered him, “I am Gabriel, who stands ²  in the presence of God, and I was sent to speak to you and to bring ³  you this good news.

Luke 1:35

1:35 The angel replied, ⁴  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ⁵  you. Therefore the child ⁶  to be born ⁷  will be holy; ⁸  he will be called the Son of God.

Luke 2:48

2:48 When ⁹  his parents ¹⁰  saw him, they were overwhelmed. His ¹¹  mother said to him, “Child, ¹²  why have you treated ¹³  us like this? Look, your father and I have been looking for you anxiously.” ¹⁴ 

Luke 7:20

7:20 When ¹⁵  the men came to Jesus, ¹⁶  they said, “John the Baptist has sent us to you to ask, ¹⁷  ‘Are you the one who is to come, or should we look for another?’” ¹⁸ 

Luke 8:45

8:45 Then ¹⁹  Jesus asked, ²⁰  “Who was it who touched me?” When they all denied it, Peter ²¹  said, “Master, the crowds are surrounding you and pressing ²²  against you!”

Luke 11:27

11:27 As ²³  he said these things, a woman in the crowd spoke out ²⁴  to him, “Blessed is the womb ²⁵  that bore you and the breasts at which you nursed!” ²⁶ 

Luke 11:36

11:36 If ²⁷  then ²⁸  your whole body is full of light, with no part in the dark, ²⁹  it will be as full of light as when the light of a lamp shines on you.” ³⁰ 

Luke 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ³¹  approaches he will say to you, ‘Friend, move up here to a better place.’ ³²  Then you will be honored in the presence of all who share the meal with you.

Luke 14:18

14:18 But one after another they all ³³  began to make excuses. ³⁴  The first said to him, ‘I have bought a field, ³⁵  and I must go out and see it. Please excuse me.’ ³⁶ 

Luke 19:22

19:22 The king ³⁷  said to him, ‘I will judge you by your own words, ³⁸  you wicked slave! ³⁹  So you knew, did you, that I was a severe ⁴⁰  man, withdrawing what I didn’t deposit and reaping what I didn’t sow?

Luke 19:44

19:44 They will demolish you ⁴¹  – you and your children within your walls ⁴²  – and they will not leave within you one stone ⁴³  on top of another, ⁴⁴  because you did not recognize the time of your visitation from God.” ⁴⁵ 

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

[1:19]  ² tn Grk “the one who is standing before God.”

[1:19]  ³ tn Grk “to announce these things of good news to you.”

[1:35]  ⁴ 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]  ⁵ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[2:48]  ⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁸ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ⁹ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ¹⁰ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ¹¹ tn Or “Child, why did you do this to us?”

[2:48]  ¹² tn Or “your father and I have been terribly worried looking for you.”

[7:20]  ¹⁰ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ¹² tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ¹³ tn This question is repeated word for word from v. 19.

[8:45]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁴ tn Grk “said.”

[8:45]  ¹⁵ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ¹⁶ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[11:27]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn For this term see L&N 8.69.

[11:27]  ¹⁹ 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.

[11:36]  ¹⁹ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ²⁰ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ²¹ tn Grk “not having any part dark.”

[11:36]  ²² tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[14:10]  ²² tn Grk “the one who invited you.”

[14:10]  ²³ tn Grk “Go up higher.” This means to move to a more important place.

[14:18]  ²⁵ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ²⁶ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ²⁷ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ²⁸ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[19:22]  ²⁸ tn Grk “He”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:22]  ²⁹ tn Grk “out of your own mouth” (an idiom).

[19:22]  ³⁰ tn Note the contrast between this slave, described as “wicked,” and the slave in v. 17, described as “good.”

[19:22]  ³¹ tn Or “exacting,” “harsh,” “hard.”

[19:44]  ³¹ tn Grk “They will raze you to the ground.”

[19:44]  ³² tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ³³ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ³⁴ tn Grk “leave stone on stone.”

[19:44]  ³⁵ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.