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 4:29

4:29 They got up, forced ⁶  him out of the town, ⁷  and brought him to the brow of the hill on which their town was built, so that ⁸  they could throw him down the cliff. ⁹ 

Luke 5:24

5:24 But so that you may know ¹⁰  that the Son of Man ¹¹  has authority on earth to forgive sins” – he said to the paralyzed man ¹²  – “I tell you, stand up, take your stretcher ¹³  and go home.” ¹⁴ 

Luke 6:36

6:36 Be merciful, ¹⁵  just as your Father is merciful.

Luke 8:18

8:18 So listen carefully, ¹⁶  for whoever has will be given more, but ¹⁷  whoever does not have, even what he thinks he has ¹⁸  will be taken from him.”

Luke 13:7

13:7 So ¹⁹  he said to the worker who tended the vineyard, ‘For ²⁰  three years ²¹  now, I have come looking for fruit on this fig tree, and each time I inspect it ²²  I find none. Cut ²³  it down! Why ²⁴  should it continue to deplete ²⁵  the soil?’

Luke 16:24

16:24 So ²⁶  he called out, ²⁷  ‘Father Abraham, have mercy on me, and send Lazarus ²⁸  to dip the tip of his finger ²⁹  in water and cool my tongue, because I am in anguish ³⁰  in this fire.’ ³¹ 

Luke 18:37

18:37 They ³²  told him, “Jesus the Nazarene is passing by.”

Luke 19:15

19:15 When ³³  he returned after receiving the kingdom, he summoned ³⁴  these slaves to whom he had given the money. He wanted ³⁵  to know how much they had earned ³⁶  by trading.

Luke 20:10

20:10 When harvest time came, he sent a slave ³⁷  to the tenants so that they would give ³⁸  him his portion of the crop. ³⁹  However, the tenants beat his slave ⁴⁰  and sent him away empty-handed.

Luke 21:34

Be Ready!

21:34 “But be on your guard ⁴¹  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ⁴² 

[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.

[4:29]  ⁶ tn Grk “cast.”

[4:29]  ⁷ tn Or “city.”

[4:29]  ⁸ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ⁹ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[5:24]  ¹¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[5:24]  ¹² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[5:24]  ¹³ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

[5:24]  ¹⁴ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

[5:24]  ¹⁵ tn Grk “to your house.”

[6:36]  ¹⁶ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[8:18]  ²¹ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ²² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ²³ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[13:7]  ²⁶ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ²⁷ tn Grk “Behold, for.”

[13:7]  ²⁸ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ²⁹ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ³⁰ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ³¹ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ³² sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[16:24]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous actions in the narrative.

[16:24]  ³² tn Grk “calling out he said”; this is redundant in contemporary English style and has been simplified to “he called out.”

[16:24]  ³³ sn The rich man had not helped Lazarus before, when he lay outside his gate (v. 2), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)

[16:24]  ³⁴ sn The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence (Ps 42:1-2; Isa 5:13). The imagery suggests the rich man is now separated from the presence of God.

[16:24]  ³⁵ tn Or “in terrible pain” (L&N 24.92).

[16:24]  ³⁶ sn Fire in this context is OT imagery; see Isa 66:24.

[18:37]  ³⁶ tn Here δέ (de) has not been translated. “They” could refer to bystanders or people in the crowd.

[19:15]  ⁴¹ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:15]  ⁴² tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ⁴³ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ⁴⁴ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[20:10]  ⁴⁶ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ⁴⁷ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ⁴⁸ tn Grk “from the fruit of the vineyard.”

[20:10]  ⁴⁹ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[21:34]  ⁵¹ tn Grk “watch out for yourselves.”

[21:34]  ⁵² sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.