Luke 1:47

1:47 and my spirit has begun to rejoice ¹  in God my Savior,

Luke 1:71

1:71 that we should be saved ²  from our enemies, ³ 

and from the hand of all who hate us.

Luke 1:73

1:73 the oath ⁴  that he swore to our ancestor ⁵  Abraham.

This oath grants ⁶ 

Luke 1:78

1:78 Because of ⁷  our God’s tender mercy ⁸ 

the dawn ⁹  will break ¹⁰  upon us from on high

Luke 6:46

6:46 “Why ¹¹  do you call me ‘Lord, Lord,’ ¹²  and don’t do what I tell you? ¹³ 

Luke 7:5

7:5 because he loves our nation, ¹⁴  and even ¹⁵  built our synagogue.” ¹⁶ 

Luke 11:3

11:3 Give us each day our daily bread, ¹⁷ 

Luke 12:49-50

Not Peace, but Division

12:49 “I have come ¹⁸  to bring ¹⁹  fire on the earth – and how I wish it were already kindled! 12:50 I have a baptism ²⁰  to undergo, ²¹  and how distressed I am until it is finished!

Luke 14:20

14:20 Another ²²  said, ‘I just got married, and I cannot come.’ ²³ 

Luke 18:41

18:41 “What do you want me to do for you?” He replied, ²⁴  “Lord, let me see again.” ²⁵ 

Luke 22:21

A Final Discourse

22:21 “But look, the hand of the one who betrays ²⁶  me is with me on the table. ²⁷ 

Luke 22:28

22:28 “You are the ones who have remained ²⁸  with me in my trials.

Luke 23:43

23:43 And Jesus ²⁹  said to him, “I tell you the truth, ³⁰  today ³¹  you will be with me in paradise.” ³² 

Luke 24:22

24:22 Furthermore, some women of our group amazed us. ³³  They ³⁴  were at the tomb early this morning,

[1:47]  ¹ tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

[1:71]  ² tn Grk “from long ago, salvation.”

[1:71]  ³ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:73]  ³ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ⁴ tn Or “forefather”; Grk “father.”

[1:73]  ⁵ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:78]  ⁴ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ⁵ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ⁶ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ⁷ tn Grk “shall visit us.”

[6:46]  ⁵ tn Here δέ (de) has not been translated.

[6:46]  ⁶ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ⁷ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[7:5]  ⁶ tn Or “people.” The use of ἔθνος (eqnos, “nation”) here instead of “God” probably meant the man was not a full proselyte, but that he had simply been supportive of the Jews and their culture. He could have been a God-fearer. The Romans saw a stable religious community as politically helpful and often supported it (Josephus, Ant. 16.6.2 [16.162-165], 19.6.3 [19.300-311]).

[7:5]  ⁷ tn In the Greek text, the pronoun αὐτός (autos) is included, making this emphatic. Naturally the force of this statement is causative, meaning the centurion either had the synagogue built or donated the cost of its construction.

[7:5]  ⁸ sn See the note on synagogues in 4:15.

[11:3]  ⁷ tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.

[12:49]  ⁸ sn This mission statement, “I have come to bring fire on the earth,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.

[12:49]  ⁹ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:50]  ⁹ sn The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed (Ps 18:4, 16; 42:7; 69:1-2; Isa 8:7-8; 30:27-28; Jonah 2:3-6).

[12:50]  ¹⁰ tn Grk “to be baptized with.”

[14:20]  ¹⁰ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ¹¹ 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.

[18:41]  ¹¹ tn Grk “said.”

[18:41]  ¹² tn Grk “Lord, that I may see [again].” The phrase can be rendered as an imperative of request, “Please, give me sight.” Since the man is not noted as having been blind from birth (as the man in John 9 was) it is likely the request is to receive back the sight he once had.

[22:21]  ¹² sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ¹³ sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[22:28]  ¹³ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[23:43]  ¹⁴ tn Grk “he.”

[23:43]  ¹⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ¹⁶ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ¹⁷ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[24:22]  ¹⁵ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ¹⁶ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.