Luke 1:35

1:35 The angel replied, ¹  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ²  you. Therefore the child ³  to be born ⁴  will be holy; ⁵  he will be called the Son of God.

Luke 2:25

The Prophecy of Simeon

2:25 Now ⁶  there was a man in Jerusalem ⁷  named Simeon who was righteous ⁸  and devout, looking for the restoration ⁹  of Israel, and the Holy Spirit ¹⁰  was upon him.

Luke 8:12

8:12 Those along the path are the ones who have heard; then the devil ¹¹  comes and takes away the word ¹²  from their hearts, so that they may not believe ¹³  and be saved.

Luke 10:11

10:11 ‘Even the dust of your town ¹⁴  that clings to our feet we wipe off ¹⁵  against you. ¹⁶  Nevertheless know this: The kingdom of God has come.’ ¹⁷ 

Luke 15:20

15:20 So ¹⁸  he got up and went to his father. But while he was still a long way from home ¹⁹  his father saw him, and his heart went out to him; ²⁰  he ran and hugged ²¹  his son ²²  and kissed him.

Luke 17:8

17:8 Won’t ²³  the master ²⁴  instead say to him, ‘Get my dinner ready, and make yourself ready ²⁵  to serve me while ²⁶  I eat and drink. Then ²⁷  you may eat and drink’?

Luke 21:24

21:24 They ²⁸  will fall by the edge ²⁹  of the sword and be led away as captives ³⁰  among all nations. Jerusalem ³¹  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ³² 

Luke 21:36

21:36 But stay alert at all times, ³³  praying that you may have strength to escape all these things that must ³⁴  happen, and to stand before the Son of Man.”

[1:35]  ¹ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ² sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ³ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ⁴ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ⁵ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.

[2:25]  ⁶ 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).

[2:25]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ⁸ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁹ tn Or “deliverance,” “consolation.”

[2:25]  ¹⁰ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[8:12]  ¹¹ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ¹² sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ¹³ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[10:11]  ¹⁶ tn Or “city.”

[10:11]  ¹⁷ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ¹⁸ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ¹⁹ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[15:20]  ²¹ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ²² tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ²³ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ²⁴ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ²⁵ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[17:8]  ²⁶ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ²⁷ tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ²⁸ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ²⁹ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ³⁰ tn Grk “after these things.”

[21:24]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ³² tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ³³ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ³⁴ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ³⁵ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[21:36]  ³⁶ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ³⁷ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.