Luke 1:29

1:29 But ¹  she was greatly troubled ²  by his words and began to wonder about the meaning of this greeting. ³ 

Luke 7:7

7:7 That is why ⁴  I did not presume ⁵  to come to you. Instead, say the word, and my servant must be healed. ⁶ 

Luke 7:17

7:17 This ⁷  report ⁸  about Jesus ⁹  circulated ¹⁰  throughout ¹¹  Judea and all the surrounding country.

Luke 11:28

11:28 But he replied, ¹²  “Blessed rather are those who hear the word of God and obey ¹³  it!”

Luke 20:3

20:3 He answered them, ¹⁴  “I will also ask you a question, and you tell me:

Luke 21:33

21:33 Heaven and earth will pass away, but my words will never pass away. ¹⁵ 

Luke 24:17

24:17 Then ¹⁶  he said to them, “What are these matters ¹⁷  you are discussing so intently ¹⁸  as you walk along?” And they stood still, looking sad.

[1:29]  ¹ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ² sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ³ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[7:7]  ⁴ tn Or “roof; therefore.”

[7:7]  ⁵ 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]  ⁶ 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.

[7:17]  ⁷ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ⁸ sn See Luke 4:14 for a similar report.

[7:17]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ¹⁰ tn Grk “went out.”

[7:17]  ¹¹ tn Grk “through the whole of.”

[11:28]  ¹⁰ tn Grk “said.”

[11:28]  ¹¹ sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.

[20:3]  ¹³ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.

[21:33]  ¹⁶ 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.

[24:17]  ¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ²⁰ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ²¹ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).