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 12:38

12:38 Even if he comes in the second or third watch of the night ⁶  and finds them alert, ⁷  blessed are those slaves! ⁸ 

Luke 12:43

12:43 Blessed is that slave ⁹  whom his master finds at work ¹⁰  when he returns.

Luke 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ¹¹  over one sinner who repents.”

Luke 17:26

17:26 Just ¹²  as it was ¹³  in the days of Noah, ¹⁴  so too it will be in the days of the Son of Man.

Luke 19:31

19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ¹⁵  it.’”

Luke 21:31

21:31 So also you, when you see these things happening, know ¹⁶  that the kingdom of God ¹⁷  is near.

Luke 24:46

24:46 and said to them, “Thus it stands written that the Christ ¹⁸  would suffer ¹⁹  and would rise from the dead on the third day,

[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.

[12:38]  ⁶ sn The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4, so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.

[12:38]  ⁷ tn Grk “finds (them) thus”; but this has been clarified in the translation by referring to the status (“alert”) mentioned in v. 37.

[12:38]  ⁸ tn Grk “blessed are they”; the referent (the watchful slaves, v. 37) has been specified in the translation for clarity.

[12:43]  ¹¹ tn See the note on the word “slave” in 7:2.

[12:43]  ¹² tn That is, doing his job, doing what he is supposed to be doing.

[15:10]  ¹⁶ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[17:26]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:26]  ²² tn Or “as it happened.”

[17:26]  ²³ sn Like the days of Noah, the time of the flood in Gen 6:5-8:22, the judgment will come as a surprise as people live their day to day lives.

[19:31]  ²⁶ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[21:31]  ³¹ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

[21:31]  ³² sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.

[24:46]  ³⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ³⁷ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.