Luke 1:36

1:36 “And look, ¹  your relative ²  Elizabeth has also become pregnant with ³  a son in her old age – although she was called barren, she is now in her sixth month! ⁴ 

Luke 5:27

The Call of Levi; Eating with Sinners

5:27 After ⁵  this, Jesus ⁶  went out and saw a tax collector ⁷  named Levi ⁸  sitting at the tax booth. ⁹  “Follow me,” ¹⁰  he said to him.

Luke 6:7

6:7 The experts in the law ¹¹  and the Pharisees ¹²  watched ¹³  Jesus ¹⁴  closely to see if ¹⁵  he would heal on the Sabbath, ¹⁶  so that they could find a reason to accuse him.

Luke 7:16

7:16 Fear ¹⁷  seized them all, and they began to glorify ¹⁸  God, saying, “A great prophet ¹⁹  has appeared ²⁰  among us!” and “God has come to help ²¹  his people!”

Luke 10:19

10:19 Look, I have given you authority to tread ²²  on snakes and scorpions ²³  and on the full force of the enemy, ²⁴  and nothing will ²⁵  hurt you.

Luke 11:9

11:9 “So ²⁶  I tell you: Ask, ²⁷  and it will be given to you; seek, and you will find; knock, and the door ²⁸  will be opened for you.

Luke 12:27

12:27 Consider how the flowers ²⁹  grow; they do not work ³⁰  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Luke 12:56

12:56 You hypocrites! ³¹  You know how to interpret the appearance of the earth and the sky, but how can you not know how ³²  to interpret the present time?

Luke 13:11

13:11 and a woman was there ³³  who had been disabled by a spirit ³⁴  for eighteen years. She ³⁵  was bent over and could not straighten herself up completely. ³⁶ 

Luke 17:14

17:14 When ³⁷  he saw them he said, “Go ³⁸  and show yourselves to the priests.” ³⁹  And ⁴⁰  as they went along, they were cleansed.

Luke 19:47

19:47 Jesus ⁴¹  was teaching daily in the temple courts. The chief priests and the experts in the law ⁴²  and the prominent leaders among the people were seeking to assassinate ⁴³  him,

Luke 21:26

21:26 People will be fainting from fear ⁴⁴  and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. ⁴⁵ 

Luke 24:49

24:49 And look, I am sending you ⁴⁶  what my Father promised. ⁴⁷  But stay in the city ⁴⁸  until you have been clothed with power ⁴⁹  from on high.”

[1:36]  ¹ tn Grk “behold.”

[1:36]  ² tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ³ tn Or “has conceived.”

[1:36]  ⁴ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[5:27]  ⁵ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ⁶ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ⁷ sn See the note on tax collectors in 3:12.

[5:27]  ⁸ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ⁹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  ¹⁰ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[6:7]  ⁹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ¹⁰ sn See the note on Pharisees in 5:17.

[6:7]  ¹¹ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ¹³ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ¹⁴ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[7:16]  ¹³ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ¹⁴ tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ¹⁵ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ¹⁶ tn Grk “arisen.”

[7:16]  ¹⁷ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[10:19]  ¹⁷ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹⁸ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ¹⁹ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  ²⁰ tn This is an emphatic double negative in the Greek text.

[11:9]  ²¹ tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

[11:9]  ²² sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.

[11:9]  ²³ tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.

[12:27]  ²⁵ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ²⁶ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[12:56]  ²⁹ sn In Luke, the term hypocrites occurs here, in 6:42, and in 13:15.

[12:56]  ³⁰ tc Most mss (Ì⁴⁵ A W Ψ Ë^1,13 Ï lat) have a syntax here that reflects a slightly different rhetorical question: “but how do you not interpret the present time?” The reading behind the translation, however, has overall superior support: Ì⁷⁵ א B L Θ 33 892 1241 pc.

[13:11]  ³³ tn Grk “and behold, a woman.” 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).

[13:11]  ³⁴ tn Grk “a woman having a spirit of weakness” (or “a spirit of infirmity”).

[13:11]  ³⁵ tn Grk “years, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[13:11]  ³⁶ tn Or “and could not straighten herself up at all.” If εἰς τὸ παντελές (ei" to pantele") is understood to modify δυναμένη (dunamenh), the meaning is “she was not able at all to straighten herself up”; but the phrase may be taken with ἀνακύψαι (anakuyai) and understood to mean the same as the adverb παντελῶς (pantelws), with the meaning “she was not able to straighten herself up completely.” See BDAG 754 s.v. παντελής 1 for further discussion. The second option is preferred in the translation because of proximity: The phrase in question follows ἀνακύψαι in the Greek text.

[17:14]  ³⁷ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ³⁸ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ³⁹ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁴⁰ tn Grk “And it happened that as.” 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.

[19:47]  ⁴¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ⁴² tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ⁴³ tn Grk “to destroy.”

[21:26]  ⁴⁵ tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).

[21:26]  ⁴⁶ sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

[24:49]  ⁴⁹ tn Grk “sending on you.”

[24:49]  ⁵⁰ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ⁵¹ sn The city refers to Jerusalem.

[24:49]  ⁵² sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).