Luke 1:26

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ¹  the angel Gabriel ²  was sent by ³  God to a town of Galilee called Nazareth, ⁴ 

Luke 4:43

4:43 But Jesus ⁵  said to them, “I must ⁶  proclaim the good news of the kingdom ⁷  of God to the other towns ⁸  too, for that is what I was sent ⁹  to do.” ¹⁰ 

Luke 7:3

7:3 When the centurion ¹¹  heard ¹²  about Jesus, he sent some Jewish elders ¹³  to him, asking him to come ¹⁴  and heal his slave.

Luke 7:27

7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, ¹⁵  who will prepare your way before you.’ ¹⁶ 

Luke 10:16

10:16 “The one who listens ¹⁷  to you listens to me, ¹⁸  and the one who rejects you rejects me, and the one who rejects me rejects ¹⁹  the one who sent me.” ²⁰ 

Luke 11:49

11:49 For this reason also the wisdom ²¹  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Luke 14:17

14:17 At ²²  the time for the banquet ²³  he sent his slave ²⁴  to tell those who had been invited, ‘Come, because everything is now ready.’

Luke 19:14

19:14 But his citizens ²⁵  hated ²⁶  him and sent a delegation after him, saying, ‘We do not want this man ²⁷  to be king ²⁸  over us!’

Luke 19:29

19:29 Now ²⁹  when he approached Bethphage ³⁰  and Bethany, at the place called the Mount of Olives, ³¹  he sent two of the disciples,

Luke 20:10

20:10 When harvest time came, he sent a slave ³²  to the tenants so that they would give ³³  him his portion of the crop. ³⁴  However, the tenants beat his slave ³⁵  and sent him away empty-handed.

Luke 22:35

22:35 Then ³⁶  Jesus ³⁷  said to them, “When I sent you out with no money bag, ³⁸  or traveler’s bag, ³⁹  or sandals, you didn’t lack ⁴⁰  anything, did you?” They replied, ⁴¹  “Nothing.”

[1:26]  ¹ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ² sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ³ tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ⁴ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[4:43]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁶ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁷ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ⁸ tn Or “cities.”

[4:43]  ⁹ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ¹⁰ tn Grk “because for this purpose I was sent.”

[7:3]  ⁹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ¹⁰ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹¹ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹² tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[7:27]  ¹³ tn Grk “before your face” (an idiom).

[7:27]  ¹⁴ sn The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20. Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.

[10:16]  ¹⁷ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ¹⁸ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹⁹ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ²⁰ sn The one who sent me refers to God.

[11:49]  ²¹ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[14:17]  ²⁵ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ²⁶ tn Or “dinner.”

[14:17]  ²⁷ tn See the note on the word “slave” in 7:2.

[19:14]  ²⁹ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ³⁰ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ³¹ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ³² tn Or “to rule.”

[19:29]  ³³ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:29]  ³⁴ sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.

[19:29]  ³⁵ tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.

[20:10]  ³⁷ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ³⁸ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ³⁹ tn Grk “from the fruit of the vineyard.”

[20:10]  ⁴⁰ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[22:35]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:35]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:35]  ⁴³ tn Traditionally, “purse” (likewise in v. 36).

[22:35]  ⁴⁴ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:35]  ⁴⁵ sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.

[22:35]  ⁴⁶ tn Grk “said.”