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 7:7

7:7 That is why ⁶  I did not presume ⁷  to come to you. Instead, say the word, and my servant must be healed. ⁸ 

Luke 7:45

7:45 You gave me no kiss of greeting, ⁹  but from the time I entered she has not stopped kissing my feet.

Luke 8:46

8:46 But Jesus said, “Someone touched me, for I know that power has gone out ¹⁰  from me.”

Luke 10:29

10:29 But the expert, ¹¹  wanting to justify ¹²  himself, said to Jesus, “And who is my neighbor?”

Luke 11:6

11:6 because a friend of mine has stopped here while on a journey, ¹³  and I have nothing to set before ¹⁴  him.’

Luke 12:17

12:17 so ¹⁵  he thought to himself, ¹⁶  ‘What should I do, for I have nowhere to store my crops?’ ¹⁷ 

Luke 14:24

14:24 For I tell you, not one of those individuals ¹⁸  who were invited ¹⁹  will taste my banquet!’” ²⁰ 

Luke 16:27

16:27 So ²¹  the rich man ²²  said, ‘Then I beg you, father – send Lazarus ²³  to my father’s house

Luke 21:33

21:33 Heaven and earth will pass away, but my words will never pass away. ²⁴ 

[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.

[7:7]  ⁶ tn Or “roof; therefore.”

[7:7]  ⁷ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ⁸ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:45]  ¹¹ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[8:46]  ¹⁶ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

[10:29]  ²¹ 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]  ²² tn Or “vindicate.”

[11:6]  ²⁶ tn Grk “has come to me from the road.”

[11:6]  ²⁷ sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.

[12:17]  ³¹ tn Here καί (kai) has been translated as “so” to indicate that this is a result of the preceding statement.

[12:17]  ³² tn Grk “to himself, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:17]  ³³ 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.

[14:24]  ³⁶ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ³⁷ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ³⁸ tn Or “dinner.”

[16:27]  ⁴¹ tn Here δέ (de) has been translated as “so” to indicate the rich man’s response to Abraham’s words.

[16:27]  ⁴² tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:27]  ⁴³ tn Grk “Then I beg you, father, that you send him”; the referent (Lazarus) has been specified in the translation for clarity.

[21:33]  ⁴⁶ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.