Luke 1:24

1:24 After some time ¹  his wife Elizabeth became pregnant, ²  and for five months she kept herself in seclusion. ³  She said, ⁴ 

Luke 1:29

1:29 But ⁵  she was greatly troubled ⁶  by his words and began to wonder about the meaning of this greeting. ⁷ 

Luke 1:39

Mary and Elizabeth

1:39 In those days ⁸  Mary got up and went hurriedly into the hill country, to a town of Judah, ⁹ 

Luke 4:21

4:21 Then ¹⁰  he began to tell them, “Today ¹¹  this scripture has been fulfilled even as you heard it being read.” ¹² 

Luke 7:17

7:17 This ¹³  report ¹⁴  about Jesus ¹⁵  circulated ¹⁶  throughout ¹⁷  Judea and all the surrounding country.

Luke 7:49

7:49 But ¹⁸  those who were at the table ¹⁹  with him began to say among themselves, “Who is this, who even forgives sins?”

Luke 11:50

11:50 so that this generation may be held accountable ²⁰  for the blood of all the prophets that has been shed since the beginning ²¹  of the world, ²² 

Luke 12:41

12:41 Then ²³  Peter said, “Lord, are you telling this parable for us or for everyone?” ²⁴ 

Luke 15:2

15:2 But ²⁵  the Pharisees ²⁶  and the experts in the law ²⁷  were complaining, ²⁸  “This man welcomes ²⁹  sinners and eats with them.”

Luke 19:40

19:40 He answered, ³⁰  “I tell you, if they ³¹  keep silent, the very stones ³²  will cry out!”

Luke 20:47

20:47 They ³³  devour ³⁴  widows’ property, ³⁵  and as a show make long prayers. They will receive a more severe punishment.”

Luke 21:3

21:3 He ³⁶  said, “I tell you the truth, ³⁷  this poor widow has put in more than all of them. ³⁸ 

Luke 21:32

21:32 I tell you the truth, ³⁹  this generation ⁴⁰  will not pass away until all these things take place.

Luke 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁴¹  wrong.”

Luke 24:17

24:17 Then ⁴²  he said to them, “What are these matters ⁴³  you are discussing so intently ⁴⁴  as you walk along?” And they stood still, looking sad.

[1:24]  ¹ tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.

[1:24]  ² tn Or “Elizabeth conceived.”

[1:24]  ³ sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.

[1:24]  ⁴ tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.

[1:29]  ⁵ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ⁶ sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ⁷ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[1:39]  ⁹ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

[1:39]  ¹⁰ sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

[4:21]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ¹⁴ sn See the note on today in 2:11.

[4:21]  ¹⁵ tn Grk “in your hearing.”

[7:17]  ¹⁷ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ¹⁸ sn See Luke 4:14 for a similar report.

[7:17]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ²⁰ tn Grk “went out.”

[7:17]  ²¹ tn Grk “through the whole of.”

[7:49]  ²¹ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ²² tn Grk “were reclining at table.”

[11:50]  ²⁵ tn Or “that this generation may be charged with”; or “the blood of all the prophets… may be required from this generation.” This is a warning of judgment. These people are responsible for the shedding of prophetic blood.

[11:50]  ²⁶ tn Or “foundation.” However, this does not suggest a time to the modern reader.

[11:50]  ²⁷ tn The order of the clauses in this complicated sentence has been rearranged to simplify it for the modern reader.

[12:41]  ²⁹ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ³⁰ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[15:2]  ³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ³⁴ sn See the note on Pharisees in 5:17.

[15:2]  ³⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ³⁶ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ³⁷ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[19:40]  ³⁷ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ³⁸ tn Grk “these.”

[19:40]  ³⁹ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[20:47]  ⁴¹ tn Grk “who,” continuing the sentence begun in v. 46.

[20:47]  ⁴² sn How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.

[20:47]  ⁴³ tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

[21:3]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:3]  ⁴⁶ tn Grk “Truly, I say to you.”

[21:3]  ⁴⁷ sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

[21:32]  ⁴⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:32]  ⁵⁰ sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[23:41]  ⁵³ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[24:17]  ⁵⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ⁵⁸ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ⁵⁹ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).