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 6:28

6:28 bless those who curse you, pray for those who mistreat ⁵  you.

Luke 24:53

24:53 and were continually in the temple courts ⁶  blessing ⁷  God. ⁸ 

Luke 1:64

1:64 Immediately ⁹  Zechariah’s ¹⁰  mouth was opened and his tongue ¹¹  released, ¹²  and he spoke, blessing God.

Luke 2:28

2:28 Simeon ¹³  took him in his arms and blessed God, saying, ¹⁴ 

Luke 19:38

19:38 “Blessed is the king ¹⁵  who comes in the name of the Lord! ¹⁶  Peace in heaven and glory in the highest!”

Luke 24:50-51

Jesus’ Departure

24:50 Then ¹⁷  Jesus ¹⁸  led them out as far as Bethany, ¹⁹  and lifting up his hands, he blessed them. 24:51 Now ²⁰  during the blessing ²¹  he departed ²²  and was taken up into heaven. ²³ 

Luke 24:30

24:30 When ²⁴  he had taken his place at the table ²⁵  with them, he took the bread, blessed and broke it, ²⁶  and gave it to them.

Luke 2:34

2:34 Then ²⁷  Simeon blessed them and said to his mother Mary, “Listen carefully: ²⁸  This child ²⁹  is destined to be the cause of the falling and rising ³⁰  of many in Israel and to be a sign that will be rejected. ³¹ 

Luke 9:16

9:16 Then ³²  he took the five loaves and the two fish, and looking up to heaven he gave thanks ³³  and broke them. He gave them to the disciples to set before the crowd.

Luke 13:35

13:35 Look, your house is forsaken! ³⁴  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ³⁵ 

[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.

[6:28]  ⁵ tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

[24:53]  ⁹ tn Grk “in the temple.”

[24:53]  ¹⁰ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ¹¹ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.

[1:64]  ¹³ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:64]  ¹⁴ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

[1:64]  ¹⁵ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

[1:64]  ¹⁶ tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

[2:28]  ¹⁷ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ¹⁸ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[19:38]  ²¹ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ²² sn A quotation from Ps 118:26.

[24:50]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ²⁷ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  ²⁹ tn Grk “And it happened that while.” 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.

[24:51]  ³⁰ tn Grk “while he blessed them.”

[24:51]  ³¹ tn Grk “he departed from them.”

[24:51]  ³² tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

[24:30]  ³³ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ³⁴ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ³⁵ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:34]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ³⁸ tn Grk “behold.”

[2:34]  ³⁹ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ⁴⁰ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ⁴¹ tn Grk “and for a sign of contradiction.”

[9:16]  ⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:16]  ⁴² sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”

[13:35]  ⁴⁵ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ⁴⁶ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.