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 6:28

6:28 bless those who curse you, pray for those who mistreat ⁶  you.

Luke 9:4

9:4 Whatever ⁷  house you enter, stay there ⁸  until you leave the area. ⁹ 

Luke 10:3

10:3 Go! I ¹⁰  am sending you out like lambs ¹¹  surrounded by wolves. ¹² 

Luke 10:28

10:28 Jesus ¹³  said to him, “You have answered correctly; ¹⁴  do this, and you will live.”

Luke 18:42

18:42 Jesus ¹⁵  said to him, “Receive ¹⁶  your sight; your faith has healed you.” ¹⁷ 

Luke 22:17

22:17 Then ¹⁸  he took a cup, ¹⁹  and after giving thanks he said, “Take this and divide it among yourselves.

Luke 22:40

22:40 When he came to the place, ²⁰  he said to them, “Pray that you will not fall into temptation.” ²¹ 

Luke 23:37

23:37 and saying, “If ²²  you are the king of the Jews, save yourself!”

Luke 23:42

23:42 Then ²³  he said, “Jesus, remember me ²⁴  when you come in ²⁵  your kingdom.”

Luke 24:48

24:48 You are witnesses ²⁶  of these things.

[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.

[6:28]  ⁶ tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

[9:4]  ¹¹ tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹² sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:4]  ¹³ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

[10:3]  ¹⁶ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ¹⁷ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ¹⁸ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:28]  ²¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ²² 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.

[18:42]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:42]  ²⁷ tn Or “Regain” (see the note on the phrase “let me see again” in the previous verse).

[18:42]  ²⁸ tn Grk “has saved you,” but in a nonsoteriological sense; the man has been delivered from his disability.

[22:17]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ³² sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[22:40]  ³⁶ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ³⁷ sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

[23:37]  ⁴¹ tn This is also a first class condition in the Greek text.

[23:42]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ⁴⁷ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ⁴⁸ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[24:48]  ⁵¹ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.