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 2:39

2:39 So ⁵  when Joseph and Mary ⁶  had performed ⁷  everything according to the law of the Lord, ⁸  they returned to Galilee, to their own town ⁹  of Nazareth. ¹⁰ 

Luke 7:30

7:30 However, the Pharisees ¹¹  and the experts in religious law ¹²  rejected God’s purpose ¹³  for themselves, because they had not been baptized ¹⁴  by John. ¹⁵ ) ¹⁶ 

Luke 7:49

7:49 But ¹⁷  those who were at the table ¹⁸  with him began to say among themselves, “Who is this, who even forgives sins?”

Luke 9:25

9:25 For what does it benefit a person ¹⁹  if he gains the whole world but loses or forfeits himself?

Luke 9:47

9:47 But when Jesus discerned their innermost thoughts, ²⁰  he took a child, had him stand by ²¹  his side,

Luke 10:29

10:29 But the expert, ²²  wanting to justify ²³  himself, said to Jesus, “And who is my neighbor?”

Luke 11:21

11:21 When a strong man, ²⁴  fully armed, guards his own palace, ²⁵  his possessions are safe. ²⁶ 

Luke 12:17

12:17 so ²⁷  he thought to himself, ²⁸  ‘What should I do, for I have nowhere to store my crops?’ ²⁹ 

Luke 14:27

14:27 Whoever does not carry his own cross ³⁰  and follow ³¹  me cannot be my disciple.

Luke 16:4

16:4 I know ³²  what to do so that when I am put out of management, people will welcome me into their homes.’ ³³ 

Luke 17:3

17:3 Watch ³⁴  yourselves! If ³⁵  your brother ³⁶  sins, rebuke him. If ³⁷  he repents, forgive him.

Luke 19:12

19:12 Therefore he said, “A nobleman ³⁸  went to a distant country to receive ³⁹  for himself a kingdom and then return. ⁴⁰ 

Luke 24:27

24:27 Then ⁴¹  beginning with Moses and all the prophets, ⁴²  he interpreted to them the things written about ⁴³  himself in all the scriptures.

[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.

[2:39]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:39]  ⁶ tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:39]  ⁷ tn Or “completed.”

[2:39]  ⁸ sn On the phrase the law of the Lord see Luke 2:22-23.

[2:39]  ⁹ tn Or “city.”

[2:39]  ¹⁰ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[7:30]  ⁹ sn See the note on Pharisees in 5:17.

[7:30]  ¹⁰ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ¹¹ tn Or “plan.”

[7:30]  ¹² tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ¹³ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ¹⁴ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[7:49]  ¹³ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ¹⁴ tn Grk “were reclining at table.”

[9:25]  ¹⁷ tn Grk “a man,” but ἄνθρωπος (anqrwpo") is used in a generic sense here to refer to both men and women.

[9:47]  ²¹ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ²² tn On this use of παρά (para), see BDF §239.1.1.

[10:29]  ²⁵ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ²⁶ tn Or “vindicate.”

[11:21]  ²⁹ tn The referent of the expression “a strong man” is Satan.

[11:21]  ³⁰ tn The word αὐλή (aulh) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).

[11:21]  ³¹ tn Grk “his goods are in peace.”

[12:17]  ³³ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ³⁴ tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ³⁵ sn I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19.

[14:27]  ³⁷ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ³⁸ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[16:4]  ⁴¹ tn This is a dramatic use of the aorist and the verse is left unconnected to the previous verse by asyndeton, giving the impression of a sudden realization.

[16:4]  ⁴² sn Thinking ahead, the manager develops a plan to make people think kindly of him (welcome me into their homes).

[17:3]  ⁴⁵ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ⁴⁶ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ⁴⁷ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ⁴⁸ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:12]  ⁴⁹ tn Grk “a man of noble birth” or “a man of noble status” (L&N 87.27).

[19:12]  ⁵⁰ sn Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14; cf. John 1:11-12).

[19:12]  ⁵¹ sn The background to this story about the nobleman who went…to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c., but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c., although he was not able to claim his kingdom until 37 b.c.

[24:27]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁵⁴ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ⁵⁵ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.