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 6:23

6:23 Rejoice in that day, and jump for joy, because ⁵  your reward is great in heaven. For their ancestors ⁶  did the same things to the prophets. ⁷ 

Luke 7:21

7:21 At that very time ⁸  Jesus ⁹  cured many people of diseases, sicknesses, ¹⁰  and evil spirits, and granted ¹¹  sight to many who were blind.

Luke 8:49

8:49 While he was still speaking, someone from the synagogue ruler’s ¹²  house came and said, “Your daughter is dead; do not trouble the teacher any longer.”

Luke 9:49

On the Right Side

9:49 John answered, ¹³  “Master, we saw someone casting out demons in your name, and we tried to stop ¹⁴  him because he is not a disciple ¹⁵  along with us.”

Luke 11:5

11:5 Then ¹⁶  he said to them, “Suppose one of you ¹⁷  has a friend, and you go to him ¹⁸  at midnight and say to him, ‘Friend, lend me three loaves of bread, ¹⁹ 

Luke 13:6

Warning to Israel to Bear Fruit

13:6 Then ²⁰  Jesus ²¹  told this parable: “A man had a fig tree ²²  planted in his vineyard, and he came looking for fruit on it and found none.

Luke 19:26

19:26 ‘I tell you that everyone who has will be given more, ²³  but from the one who does not have, even what he has will be taken away. ²⁴ 

[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.

[6:23]  ⁵ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ⁶ tn Or “forefathers”; Grk “fathers.”

[6:23]  ⁷ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[7:21]  ⁹ tn Grk “In that hour.”

[7:21]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹¹ tn Grk “and sicknesses,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:21]  ¹² tn Or “and bestowed (sight) on.”

[8:49]  ¹³ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

[9:49]  ¹⁷ tn Grk “And answering, John said.” This is redundant in contemporary English and has been simplified to “John answered.” Here δέ (de) has not been translated.

[9:49]  ¹⁸ tc The translation follows the reading that has Luke’s normal imperfect here (ἐκωλύομεν, ekwluomen; found in Ì^75vid א B L Ξ 579 892 1241). Most mss, however, have an aorist (ἐκωλύσαμεν, ekwlusamen; found in A C D W Θ Ψ Ë^1,13 33 Ï co), which would be translated “we forbade him.” The imperfect enjoys the best external and internal support.

[9:49]  ¹⁹ tn Grk “does not follow with us.” BDAG 36 s.v. ἀκολουθέω 2 indicates that the pronoun σοι (soi, “you”) is to be supplied after the verb in this particular instance; the translation in the text best represents this nuance.

[11:5]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:5]  ²² tn Grk “Who among you will have a friend and go to him.”

[11:5]  ²³ tn Grk “he will go to him.”

[11:5]  ²⁴ tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).

[13:6]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ²⁶ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ²⁷ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[19:26]  ²⁹ tn Grk “to everyone who has, he will be given more.”

[19:26]  ³⁰ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).