Luke 1:30

1:30 So ¹  the angel said to her, “Do not be afraid, ²  Mary, for you have found favor ³  with God!

Luke 1:78

1:78 Because of ⁴  our God’s tender mercy ⁵ 

the dawn ⁶  will break ⁷  upon us from on high

Luke 2:52

2:52 And Jesus increased ⁸  in wisdom and in stature, and in favor with God and with people.

Luke 8:21

8:21 But he replied ⁹  to them, “My mother and my brothers are those ¹⁰  who hear the word of God and do it.” ¹¹ 

Luke 12:6

12:6 Aren’t five sparrows sold for two pennies? ¹²  Yet not one of them is forgotten before God.

Luke 12:9

12:9 But the one who denies me before men will be denied before God’s angels.

Luke 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ¹³  over one sinner who repents.”

Luke 18:2

18:2 He said, ¹⁴  “In a certain city ¹⁵  there was a judge ¹⁶  who neither feared God nor respected people. ¹⁷ 

Luke 22:69

22:69 But from now on ¹⁸  the Son of Man will be seated at the right hand ¹⁹  of the power ²⁰  of God.”

[1:30]  ¹ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ² sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ³ tn Or “grace.”

[1:78]  ⁴ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ⁵ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ⁶ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ⁷ tn Grk “shall visit us.”

[2:52]  ⁷ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[8:21]  ¹⁰ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

[8:21]  ¹¹ tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

[8:21]  ¹² sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

[12:6]  ¹³ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[15:10]  ¹⁶ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[18:2]  ¹⁹ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ²⁰ tn Or “town.”

[18:2]  ²¹ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ²² tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[22:69]  ²² sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ²³ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ²⁴ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.