Luke 1:25

1:25 “This is what ¹  the Lord has done for me at the time ²  when he has been gracious to me, ³  to take away my disgrace ⁴  among people.” ⁵ 

Luke 1:36

1:36 “And look, ⁶  your relative ⁷  Elizabeth has also become pregnant with ⁸  a son in her old age – although she was called barren, she is now in her sixth month! ⁹ 

Luke 2:49

2:49 But ¹⁰  he replied, ¹¹  “Why were you looking for me? ¹²  Didn’t you know that I must be in my Father’s house?” ¹³ 

Luke 10:19

10:19 Look, I have given you authority to tread ¹⁴  on snakes and scorpions ¹⁵  and on the full force of the enemy, ¹⁶  and nothing will ¹⁷  hurt you.

Luke 12:27

12:27 Consider how the flowers ¹⁸  grow; they do not work ¹⁹  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Luke 13:6

Warning to Israel to Bear Fruit

13:6 Then ²⁰  Jesus ²¹  told this parable: “A man had a fig tree ²²  planted in his vineyard, and he came looking for fruit on it and found none.

Luke 13:11

13:11 and a woman was there ²³  who had been disabled by a spirit ²⁴  for eighteen years. She ²⁵  was bent over and could not straighten herself up completely. ²⁶ 

Luke 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ²⁷  All will be torn down!” ²⁸ 

Luke 24:12

24:12 But Peter got up and ran to the tomb. ²⁹  He bent down ³⁰  and saw only the strips of linen cloth; ³¹  then he went home, ³²  wondering ³³  what had happened. ³⁴ 

Luke 24:49

24:49 And look, I am sending you ³⁵  what my Father promised. ³⁶  But stay in the city ³⁷  until you have been clothed with power ³⁸  from on high.”

[1:25]  ¹ tn Grk “Thus.”

[1:25]  ² tn Grk “in the days.”

[1:25]  ³ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ⁴ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ⁵ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[1:36]  ⁶ tn Grk “behold.”

[1:36]  ⁷ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ⁸ tn Or “has conceived.”

[1:36]  ⁹ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[2:49]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:49]  ¹² tn Grk “he said to them.”

[2:49]  ¹³ tn Grk “Why is it that you were looking for me?”

[2:49]  ¹⁴ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

[10:19]  ¹⁶ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹⁷ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ¹⁸ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  ¹⁹ tn This is an emphatic double negative in the Greek text.

[12:27]  ²¹ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ²² tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[13:6]  ²⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ²⁷ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ²⁸ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:11]  ³¹ tn Grk “and behold, a woman.” 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).

[13:11]  ³² tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ³³ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ³⁴ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[21:6]  ³⁶ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ³⁷ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[24:12]  ⁴¹ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ⁴² sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ⁴³ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ⁴⁴ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ⁴⁵ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ⁴⁶ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[24:49]  ⁴⁶ tn Grk “sending on you.”

[24:49]  ⁴⁷ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ⁴⁸ sn The city refers to Jerusalem.

[24:49]  ⁴⁹ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).