Luke 1:31

1:31 Listen: ¹  You will become pregnant ²  and give birth to ³  a son, and you will name him ⁴  Jesus. ⁵ 

Luke 1:61

1:61 They ⁶  said to her, “But ⁷  none of your relatives bears this name.” ⁸ 

Luke 1:76

1:76 And you, child, ⁹  will be called the prophet ¹⁰  of the Most High. ¹¹ 

For you will go before ¹²  the Lord to prepare his ways, ¹³ 

Luke 2:23

2:23 (just as it is written in the law of the Lord, “Every firstborn male ¹⁴  will be set apart to the Lord” ¹⁵ ),

Luke 14:7

On Seeking Seats of Honor

14:7 Then ¹⁶  when Jesus ¹⁷  noticed how the guests ¹⁸  chose the places of honor, ¹⁹  he told them a parable. He said to them,

Luke 14:16

14:16 But Jesus ²⁰  said to him, “A man once gave a great banquet ²¹  and invited ²²  many guests. ²³ 

Luke 14:24

14:24 For I tell you, not one of those individuals ²⁴  who were invited ²⁵  will taste my banquet!’” ²⁶ 

Luke 15:19

15:19 I am no longer worthy to be called your son; treat me ²⁷  like one of your hired workers.”’

Luke 19:2

19:2 Now ²⁸  a man named Zacchaeus was there; he was a chief tax collector ²⁹  and was rich.

Luke 22:3

22:3 Then ³⁰  Satan ³¹  entered Judas, the one called Iscariot, who was one of the twelve. ³² 

[1:31]  ¹ tn Grk “And behold.”

[1:31]  ² tn Grk “you will conceive in your womb.”

[1:31]  ³ tn Or “and bear.”

[1:31]  ⁴ tn Grk “you will call his name.”

[1:31]  ⁵ tn See v. 13 for a similar construction.

[1:61]  ⁶ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ⁷ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ⁸ tn Grk “There is no one from your relatives who is called by this name.”

[1:76]  ¹¹ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ¹² tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ¹³ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ¹⁴ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ¹⁵ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[2:23]  ¹⁶ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ¹⁷ sn An allusion to Exod 13:2, 12, 15.

[14:7]  ²¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ²³ tn Grk “those who were invited.”

[14:7]  ²⁴ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:16]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ²⁷ tn Or “dinner.”

[14:16]  ²⁸ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ²⁹ tn The word “guests” is not in the Greek text but is implied.

[14:24]  ³¹ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ³² sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ³³ tn Or “dinner.”

[15:19]  ³⁶ tn Or “make me.” Here is a sign of total humility.

[19:2]  ⁴¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. 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).

[19:2]  ⁴² sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[22:3]  ⁴⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ⁴⁷ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ⁴⁸ tn Grk “Iscariot, being of the number of the twelve.”