Luke 1:48

1:48 because he has looked upon the humble state of his servant. ¹ 

For ²  from now on ³  all generations will call me blessed, ⁴ 

Luke 1:72

1:72 He has done this ⁵  to show mercy ⁶  to our ancestors, ⁷ 

and to remember his holy covenant ⁸  –

Luke 5:32

5:32 I have not come ⁹  to call the righteous, but sinners to repentance.” ¹⁰ 

Luke 12:6

12:6 Aren’t five sparrows sold for two pennies? ¹¹  Yet not one of them is forgotten before God.

Luke 13:3

13:3 No, I tell you! But unless you repent, ¹²  you will all perish as well! ¹³ 

Luke 13:5

13:5 No, I tell you! But unless you repent ¹⁴  you will all perish as well!” ¹⁵ 

Luke 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ¹⁶  over one sinner who repents.”

Luke 16:30

16:30 Then ¹⁷  the rich man ¹⁸  said, ‘No, father Abraham, but if someone from the dead ¹⁹  goes to them, they will repent.’

Luke 22:44

22:44 And in his anguish ²⁰  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ²¹ 

Luke 24:6

24:6 He is not here, but has been raised! ²²  Remember how he told you, while he was still in Galilee, ²³ 

Luke 24:25

24:25 So ²⁴  he said to them, “You ²⁵  foolish people ²⁶  – how slow of heart ²⁷  to believe ²⁸  all that the prophets have spoken!

Luke 24:38

24:38 Then ²⁹  he said to them, “Why are you frightened, ³⁰  and why do doubts ³¹  arise in your hearts?

[1:48]  ¹ tn See the note on the word “servant” in v. 38.

[1:48]  ² tn Grk “for behold.”

[1:48]  ³ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

[1:48]  ⁴ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[1:72]  ⁵ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ⁶ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁷ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ⁸ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[5:32]  ⁹ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ¹⁰ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[12:6]  ¹³ sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.

[13:3]  ¹⁷ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ¹⁸ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:5]  ²¹ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ²² tn Grk “similarly.”

[15:10]  ²⁵ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[16:30]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ³⁰ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ³¹ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[22:44]  ³³ tn Grk “And being in anguish.”

[22:44]  ³⁴ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[24:6]  ³⁷ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  ³⁸ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:25]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ⁴² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ⁴³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁴⁴ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ⁴⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:38]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ⁴⁶ tn Or “disturbed,” “troubled.”

[24:38]  ⁴⁷ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.