Luke 1:43

1:43 And who am I ¹  that the mother of my Lord should come and visit me?

Luke 2:12

2:12 This ²  will be a sign ³  for you: You will find a baby wrapped in strips of cloth and lying in a manger.” ⁴ 

Luke 3:20

3:20 Herod added this to them all: He locked up John in prison.

Luke 5:6

5:6 When ⁵  they had done this, they caught so many fish that their nets started to tear. ⁶ 

Luke 9:21

9:21 But he forcefully commanded ⁷  them not to tell this to anyone, ⁸ 

Luke 10:28

10:28 Jesus ⁹  said to him, “You have answered correctly; ¹⁰  do this, and you will live.”

Luke 14:20

14:20 Another ¹¹  said, ‘I just got married, and I cannot come.’ ¹² 

Luke 18:36

18:36 When he heard a crowd going by, he asked what was going on.

Luke 22:17

22:17 Then ¹³  he took a cup, ¹⁴  and after giving thanks he said, “Take this and divide it among yourselves.

Luke 24:40

24:40 When he had said this, he showed them his hands and his feet. ¹⁵ 

[1:43]  ¹ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

[2:12]  ² tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:12]  ³ sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

[2:12]  ⁴ tn Or “a feeding trough,” see Luke 2:7.

[5:6]  ³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ⁴ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[9:21]  ⁴ tn The combination of the participle and verb ἐπιτιμήσας and παρήγγειλεν (epitimhsa" and parhngeilen, “commanding, he ordered”) is a hendiadys that makes the instruction emphatic.

[9:21]  ⁵ sn No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19, appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.

[10:28]  ⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ⁶ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[14:20]  ⁶ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ⁷ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[22:17]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ⁸ sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).

[24:40]  ⁸ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.