Luke 1:28

1:28 The ¹  angel ²  came ³  to her and said, “Greetings, favored one, ⁴  the Lord is with you!” ⁵ 

Luke 1:72

1:72 He has done this ⁶  to show mercy ⁷  to our ancestors, ⁸ 

and to remember his holy covenant ⁹  –

Luke 1:74

1:74 that we, being rescued from the hand of our ¹⁰  enemies,

may serve him without fear, ¹¹ 

Luke 2:32

2:32 a light, ¹² 

for revelation to the Gentiles,

and for glory ¹³  to your people Israel.”

Luke 3:3

3:3 He ¹⁴  went into all the region around the Jordan River, ¹⁵  preaching a baptism of repentance for the forgiveness of sins. ¹⁶ 

Luke 9:44

9:44 “Take these words to heart, ¹⁷  for the Son of Man is going to be betrayed into the hands of men.” ¹⁸ 

Luke 10:28

10:28 Jesus ¹⁹  said to him, “You have answered correctly; ²⁰  do this, and you will live.”

Luke 11:40

11:40 You fools! ²¹  Didn’t the one who made the outside make the inside as well? ²² 

Luke 12:29

12:29 So ²³  do not be overly concerned about ²⁴  what you will eat and what you will drink, and do not worry about such things. ²⁵ 

Luke 13:3

13:3 No, I tell you! But unless you repent, ²⁶  you will all perish as well! ²⁷ 

Luke 16:12

16:12 And if you haven’t been trustworthy ²⁸  with someone else’s property, ²⁹  who will give you your own ³⁰ ?

Luke 17:19

17:19 Then ³¹  he said to the man, ³²  “Get up and go your way. Your faith has made you well.” ³³ 

Luke 18:9

The Parable of the Pharisee and Tax Collector

18:9 Jesus ³⁴  also told this parable to some who were confident that they were righteous and looked down ³⁵  on everyone else.

Luke 22:22

22:22 For the Son of Man is to go just as it has been determined, ³⁶  but woe to that man by whom he is betrayed!”

Luke 22:31

22:31 “Simon, ³⁷  Simon, pay attention! ³⁸  Satan has demanded to have you all, ³⁹  to sift you like wheat, ⁴⁰ 

Luke 23:50

Jesus’ Burial

23:50 Now ⁴¹  there was a man named Joseph who was a member of the council, ⁴²  a good and righteous man.

[1:28]  ¹ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ² tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ³ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ⁴ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ⁵ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[1:72]  ⁶ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ⁷ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁸ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ⁹ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:74]  ¹¹ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ¹² tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[2:32]  ¹⁶ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ¹⁷ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[3:3]  ²¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:3]  ²² tn “River” is not in the Greek text but is supplied for clarity.

[3:3]  ²³ sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).

[9:44]  ²⁶ tn Grk “Place these words into your ears,” an idiom. The meaning is either “do not forget these words” (L&N 29.5) or “Listen carefully to these words” (L&N 24.64). See also Exod 17:14. For a variation of this expression, see Luke 8:8.

[9:44]  ²⁷ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; TEV, “to the power of human beings”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[10:28]  ³¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ³² sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[11:40]  ³⁶ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

[11:40]  ³⁷ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

[12:29]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ⁴² tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ⁴³ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[13:3]  ⁴⁶ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ⁴⁷ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[16:12]  ⁵¹ tn Or “faithful.”

[16:12]  ⁵² tn Grk “have not been faithful with what is another’s.”

[16:12]  ⁵³ tn Grk “what is your own.”

[17:19]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ⁵⁷ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ⁵⁸ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.

[18:9]  ⁶¹ tn Grk “He”; the referent has been specified in the translation for clarity.

[18:9]  ⁶² tn Grk “and despised.” This is a second parable with an explanatory introduction.

[22:22]  ⁶⁶ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[22:31]  ⁷¹ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ⁷² tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ⁷³ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ⁷⁴ sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.

[23:50]  ⁷⁶ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. 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).

[23:50]  ⁷⁷ tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.