Luke 1:42

1:42 She ¹  exclaimed with a loud voice, ²  “Blessed are you among women, ³  and blessed is the child ⁴  in your womb!

Luke 2:44

2:44 but (because they assumed that he was in their group of travelers) ⁵  they went a day’s journey. Then ⁶  they began to look for him among their relatives and acquaintances. ⁷ 

Luke 6:44

6:44 for each tree is known ⁸  by its own fruit. For figs are not gathered ⁹  from thorns, nor are grapes picked ¹⁰  from brambles. ¹¹ 

Luke 9:10

The Feeding of the Five Thousand

9:10 When ¹²  the apostles returned, ¹³  they told Jesus ¹⁴  everything they had done. Then ¹⁵  he took them with him and they withdrew privately to a town ¹⁶  called Bethsaida. ¹⁷ 

Luke 11:2

11:2 So he said to them, “When you pray, ¹⁸  say:

Father, ¹⁹  may your name be honored; ²⁰ 

may your kingdom come. ²¹ 

Luke 11:44

11:44 Woe to you! ²²  You are like unmarked graves, and people ²³  walk over them without realizing it!” ²⁴ 

Luke 11:53

11:53 When he went out from there, the experts in the law ²⁵  and the Pharisees began to oppose him bitterly, ²⁶  and to ask him hostile questions ²⁷  about many things,

Luke 12:3

12:3 So then ²⁸  whatever you have said in the dark will be heard in the light, and what you have whispered ²⁹  in private rooms ³⁰  will be proclaimed from the housetops. ³¹ 

Luke 14:19

14:19 Another ³²  said, ‘I have bought five yoke of oxen, ³³  and I am going out ³⁴  to examine them. Please excuse me.’

Luke 18:5

18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ³⁵  by her unending pleas.’” ³⁶ 

Luke 20:17

20:17 But Jesus ³⁷  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ³⁸ 

Luke 22:26

22:26 Not so with you; ³⁹  instead the one who is greatest among you must become like the youngest, and the leader ⁴⁰  like the one who serves. ⁴¹ 

Luke 23:39

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ⁴²  you the Christ? ⁴³  Save yourself and us!”

[1:42]  ¹ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:42]  ² tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

[1:42]  ³ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

[1:42]  ⁴ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[2:44]  ⁵ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

[2:44]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:44]  ⁷ tn Or “and friends.” See L&N 28.30 and 34.17.

[6:44]  ⁹ sn The principle of the passage is that one produces what one is.

[6:44]  ¹⁰ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ¹¹ tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ¹² tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[9:10]  ¹³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:10]  ¹⁴ tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.

[9:10]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:10]  ¹⁷ tc There is a seeming myriad of variants for this text. Many mss read εἰς τόπον ἔρημον (ei" topon erhmon, “to a deserted place”; א*^,2 [1241]) or εἰς τόπον ἔρημον πόλεως καλουμένης Βηθσαϊδά (ei" topon erhmon polew" kaloumenh" Bhqsai>da, “to a deserted place of a town called Bethsaida”; [A] C W Ξ^mg [Ë^1,13] [565] Ï) here, while others have εἰς κώμην λεγομένην Βηδσαϊδά (ei" kwmhn legomenhn Bhdsai>da, “to a village called Bedsaida”; D), εἰς κώμην καλουμένην Βηθσαϊδά εἰς τόπον ἔρημον (ei" kwmhn kaloumenhn Bhqsai>da ei" topon erhmon, “to a village called Bethsaida to a deserted place”; Θ), or εἰς τόπον καλουμένον Βηθσαϊδά (ei" topon kaloumenon Bhqsaida, “to a place called Bethsaida”; Ψ). The Greek behind the translation (εἰς πόλιν καλουμένην Βηθσαϊδά, ei" polin kaloumenhn Bhqsai>da) is supported by (Ì⁷⁵) א¹ B L Ξ* 33 2542 pc co. The variants can be grouped generally into those that speak of a “deserted place” and those that speak of a place/city/town called Bethsaida. The Byzantine reading is evidently a conflation of the earlier texts, and should be dismissed as secondary. The variants that speak of a deserted place are an assimilation to Mark 6:32, as well a harmonization with v. 12, and should also be regarded as secondary. The reading that best explains the rise of the others – both internally and externally – is the one that stands behind the translation and is found in the text of NA²⁷.

[9:10]  ¹⁸ sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.

[11:2]  ¹⁷ sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.

[11:2]  ¹⁸ tc Most mss, including later majority (A C D W Θ Ψ 070 ˹³ 33^vid Ï it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (Jhmwn Jo en toi" oujranoi", “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by Ì⁷⁵ א B (L: + ἡμῶν) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred.

[11:2]  ¹⁹ tn Grk “hallowed be your name.”

[11:2]  ²⁰ tc Most mss (א A C D W Θ Ψ 070 ˹³ 33^vid Ï it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty mss (Ì⁷⁵ B L pc), and cannot be easily explained as arising from the longer reading.

[11:44]  ²¹ tc Most mss (A [D] W Θ Ψ Ë¹³ Ï it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (Ì^45,75 א B C L ˹ 33 1241 2542 lat sa).

[11:44]  ²² tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:44]  ²³ sn In Judaism to come into contact with the dead or what is associated with them, even without knowing it, makes one unclean (Num 19:11-22; Lev 21:1-3; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.

[11:53]  ²⁵ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ²⁶ tn Or “terribly.”

[11:53]  ²⁷ tn For this term see L&N 33.183.

[12:3]  ²⁹ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ³⁰ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ³¹ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ³² tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[14:19]  ³³ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ³⁴ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ³⁵ tn The translation “going out” for πορεύομαι (poreuomai) is used because “going” in this context could be understood to mean “I am about to” rather than the correct nuance, “I am on my way to.”

[18:5]  ³⁷ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ³⁸ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[20:17]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ⁴² tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[22:26]  ⁴⁵ tn Grk “But you are not thus.”

[22:26]  ⁴⁶ tn Or “the ruler.”

[22:26]  ⁴⁷ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[23:39]  ⁴⁹ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  ⁵⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”