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 4:43

4:43 But Jesus ⁵  said to them, “I must ⁶  proclaim the good news of the kingdom ⁷  of God to the other towns ⁸  too, for that is what I was sent ⁹  to do.” ¹⁰ 

Luke 6:47

6:47 “Everyone who comes to me and listens to my words and puts them into practice ¹¹  – I will show you what he is like:

Luke 9:20

9:20 Then ¹²  he said to them, “But who do you say that I am?” Peter ¹³  answered, ¹⁴  “The Christ ¹⁵  of God.”

Luke 10:16

10:16 “The one who listens ¹⁶  to you listens to me, ¹⁷  and the one who rejects you rejects me, and the one who rejects me rejects ¹⁸  the one who sent me.” ¹⁹ 

Luke 11:18

11:18 So ²⁰  if ²¹  Satan too is divided against himself, how will his kingdom stand? I ask you this because ²²  you claim that I cast out demons by Beelzebul.

Luke 14:19

14:19 Another ²³  said, ‘I have bought five yoke of oxen, ²⁴  and I am going out ²⁵  to examine them. Please excuse me.’

Luke 18:3

18:3 There was also a widow ²⁶  in that city ²⁷  who kept coming ²⁸  to him and saying, ‘Give me justice against my adversary.’

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 ²⁹  by her unending pleas.’” ³⁰ 

Luke 18:39

18:39 And those who were in front ³¹  scolded ³²  him to get him to be quiet, but he shouted ³³  even more, “Son of David, have mercy on me!”

Luke 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ³⁴  bring them here and slaughter ³⁵  them ³⁶  in front of me!’”

[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.

[4:43]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ⁶ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ⁷ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ⁸ tn Or “cities.”

[4:43]  ⁹ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ¹⁰ tn Grk “because for this purpose I was sent.”

[6:47]  ⁹ tn Grk “and does them.”

[9:20]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:20]  ¹⁴ tn Here δέ (de) has not been translated.

[9:20]  ¹⁵ tn Grk “Peter answering, said.” This is redundant in contemporary English and has been simplified to “Peter answered.”

[9:20]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:16]  ¹⁷ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ¹⁸ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹⁹ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ²⁰ sn The one who sent me refers to God.

[11:18]  ²¹ tn Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.

[11:18]  ²² tn This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

[11:18]  ²³ tn Grk “because.” “I ask you this” is supplied for the sake of English.

[14:19]  ²⁵ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:19]  ²⁶ sn Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.

[14:19]  ²⁷ 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.”

[18:3]  ²⁹ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ³⁰ tn Or “town.”

[18:3]  ³¹ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:5]  ³³ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ³⁴ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).

[18:39]  ³⁷ sn That is, those who were at the front of the procession.

[18:39]  ³⁸ tn Or “rebuked.” The crowd’s view was that surely Jesus would not be bothered with someone as unimportant as a blind beggar.

[18:39]  ³⁹ sn Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.

[19:27]  ⁴¹ tn Grk “to rule over them.”

[19:27]  ⁴² tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁴³ sn Slaughter them. To reject the king is to face certain judgment from him.