Luke 1:58

1:58 Her ¹  neighbors and relatives heard that the Lord had shown ²  great mercy to her, and they rejoiced ³  with her.

Luke 1:72

1:72 He has done this ⁴  to show mercy ⁵  to our ancestors, ⁶ 

and to remember his holy covenant ⁷  –

Luke 2:17

2:17 When ⁸  they saw him, ⁹  they related what they had been told ¹⁰  about this child,

Luke 4:21

4:21 Then ¹¹  he began to tell them, “Today ¹²  this scripture has been fulfilled even as you heard it being read.” ¹³ 

Luke 4:39

4:39 So ¹⁴  he stood over her, commanded ¹⁵  the fever, and it left her. Immediately ¹⁶  she got up and began to serve ¹⁷  them.

Luke 7:17

7:17 This ¹⁸  report ¹⁹  about Jesus ²⁰  circulated ²¹  throughout ²²  Judea and all the surrounding country.

Luke 10:4

10:4 Do not carry ²³  a money bag, ²⁴  a traveler’s bag, ²⁵  or sandals, and greet no one on the road. ²⁶ 

Luke 14:16

14:16 But Jesus ²⁷  said to him, “A man once gave a great banquet ²⁸  and invited ²⁹  many guests. ³⁰ 

Luke 17:3

17:3 Watch ³¹  yourselves! If ³²  your brother ³³  sins, rebuke him. If ³⁴  he repents, forgive him.

[1:58]  ¹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:58]  ² tn Grk “had magnified his mercy with her.”

[1:58]  ³ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

[1:72]  ⁴ 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]  ⁵ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁶ 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]  ⁷ 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).

[2:17]  ⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:17]  ⁹ tn Grk “the word which had been spoken to them.”

[4:21]  ¹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ¹¹ sn See the note on today in 2:11.

[4:21]  ¹² tn Grk “in your hearing.”

[4:39]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ¹⁴ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  ¹⁵ tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  ¹⁶ tn The imperfect verb has been translated ingressively.

[7:17]  ¹⁶ tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:17]  ¹⁷ sn See Luke 4:14 for a similar report.

[7:17]  ¹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:17]  ¹⁹ tn Grk “went out.”

[7:17]  ²⁰ tn Grk “through the whole of.”

[10:4]  ¹⁹ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ²⁰ tn Traditionally, “a purse.”

[10:4]  ²¹ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ²² tn Or “no one along the way.”

[14:16]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ²³ tn Or “dinner.”

[14:16]  ²⁴ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ²⁵ tn The word “guests” is not in the Greek text but is implied.

[17:3]  ²⁵ tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ²⁶ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ²⁷ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ²⁸ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.